MN54: Potaliyasutta - With Potaliya the Householder
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn54:1.1So I have heard. At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa.Aṅga was the country to that controlled the Ganges to the east of both Magadha and Vesālī. The region of Aṅga north of both the Ganges and the Mahī was known as Aṅguttarāpa, “Aṅga North of the Water”. The market town of Āpaṇa was evidently the chief settlement of the region.
mn54:2.1Then 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 to meditate.
mn54:3.1Potaliya the householder also approached that forest grove while going for a walk. He was well dressed in sarong and cloak, with parasol and sandals. Having plunged deep into it, he went up to the Buddha, and exchanged greetings with him.A wanderer called Potaliya appears at AN4.100.
“Sarong” (nivāsana) is lay attire at AN3.39, while “cloak” (pāvuraṇa) is lay attire at SN7.14:1.2 and monastic at Bhikkhuni Pacittiya Nissaggiya Pācittiya 11 and Bhikkhuni Nissaggiya Pācittiya 12. These are evidently similar to the monastic antaravāsaka and saṅghāṭi.
Parasols and sandals were considered inappropriate luxuries for monastics (Bhikkhuni Pacittiya 84, Khandhaka 15), and it was considered disrespectful to teach someone thus attired (Bhikkhu Sekhiya 57, Bhikkhu Sekhiya 62). There was, however, an exemption in all cases for health reasons, and monastics were allowed sandals outside of a village. 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.”
mn54:3.4When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.
mn54:3.5For a second time … and a third time the Buddha said to him, “There are seats, householder. Please sit if you wish.”
mn54:3.8When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha, “Worthy Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”
mn54:3.10“Well, householder, you have the features, attributes, and signs of a householder.”Monastics were criticized as being “just like householders” for wearing sandals (Khandhaka 5) and sunshades (Khandhaka 15, Bhikkhuni Pacittiya 8).
mn54:3.11“Worthy Gotama, it’s because I have refused all work and cut off all business.”
mn54:3.12“Householder, in what way have you refused all work and cut off all business?”
mn54:3.13“Worthy 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.This explains the cutting off of “business” (vohāra) as not getting involved in the family money.
The word “reprimand” (anupavādī) is adapted from its worldly sense here to an ethical one below (MN54:3.13). That’s how I have refused all work and cut off all business.”
mn54:3.15“The cutting off of business as you describe it is one thing, householder, but the cutting off of business in the noble one’s training is quite different.”
mn54:3.16“But what, sir, is cutting off of business in the noble one’s training? Sir, please teach me this.”
mn54:3.18“Well then, householder, listen and apply your mind well, I will speak.”The Buddha appears to be breaking his own rule against teaching someone with sandals and parasol. The Chinese parallel avoids this awkward situation by saying that Potaliya had set aside his parasol and sandals (MA 203 at T i 773a29).
mn54:3.19“Yes, sir,” said Potaliya.
mn54:4.1The Buddha said this:
mn54:4.2“Householder, these eight things lead to the cutting off of business in the noble one’s training.While all these items are standard, this list of eight does not appear elsewhere. It must have been a personal teaching for Potaliya. 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.The Buddha leaves Potaliya’s cardinal sin for last. These are the eight things—stated in brief without being analyzed in detail—that lead to the cutting off of business in the noble one’s training.”
mn54:5.1“Sir, please teach me these eight things in detail out of sympathy.”
mn54:5.2“Well then, householder, listen and apply your mind well, I will speak.”
mn54:5.3“Yes, sir,” said Potaliya.
The Buddha said this:
mn54:6.1“‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it? It’s when a noble disciple reflects:The practice of ethics arises from reasoned contemplation rather than from commandments or culture. ‘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.
mn54:7.1‘Stealing … lying … divisive speech … greed and lust … blaming and insulting … anger and distress …
mn54:13.1Arrogance 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.
mn54:14.1These are the eight things—stated in brief and analyzed in detail—that lead to the cutting off of business in the noble one’s training. But just this much does not constitute the cutting off of business in each and every respect in the noble one’s training.”
mn54:14.3“But, sir, how is there the cutting off of business in each and every respect in the noble one’s training? Sir, please teach me this.”
mn54:14.5“Well then, householder, listen and apply your mind well, I will speak.”
mn54:14.6“Yes, sir,” said Potaliya. The Buddha said this:
1. The Dangers of Sensual Pleasures
mn54:15.1“Householder, suppose a dog weak with hunger was hanging around a butcher’s shop.This list of similes is also found at MN22:3.8, AN5.76:11.2, and Therigatha 16 verse 490 - , as well as in various parallels to these texts. There, the list is expanded from seven to ten (with minor variations in parallels), and it is quoted as a familiar teaching without any need for explanation. Several of the similes require explanation to make sense; for example “fruit on a tree”, by itself, hardly evokes suffering. Note too that the explanation below at MN54:20.1 mentions the town of Āpaṇa where the discourse is set. These considerations suggest that the list of similes, together with their explanations, first appeared here. 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?”
mn54:15.5“No, sir.
Why not?
Because that skeleton is scraped clean of flesh and smeared in blood. That dog will eventually get weary and frustrated.”
mn54:15.9“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.
mn54:16.1Suppose a vulture or a crow or a hawk was to grab a scrap of meat and fly away.In similar passages (SN19.1, SN55.21, Bhikkhu Parajika 4) we find “crow” (kāka) rather than text’s “heron” (kaṅka). The Chinese parallel at MA 203 does indeed have 烏 (“crow”). Given the behavior described here, I think it’s likely the original was, in fact, crow. Other vultures, crows, and hawks would keep chasing it, pecking and clawing.The verbs here are uncertain and readings vary considerably. Compare Rig Veda 6.46.14 where horse-racers compete “like birds over raw flesh”. What do you think, householder? If that vulture, crow, or hawk doesn’t quickly let go of that scrap of meat, wouldn’t that result in death or deadly suffering for them?”
mn54:16.5“Yes, sir.” …
mn54:17.1“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 major or minor limb, resulting in death or deadly suffering for them?”
mn54:17.4“Yes, sir.” …
mn54:18.1“Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. 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. 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?”
mn54:18.6“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.’” …
mn54:19.1“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. …
mn54:20.1Suppose a man had borrowed some goods—a gentleman’s carriage and fine jeweled 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?”
mn54:20.7“Yes, sir.
Why is that?
Because the owners took back what was theirs.” …
mn54:21.1“Suppose there was a dense 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 major or minor limb, resulting in death or deadly suffering for them?”
mn54:21.19“Yes, sir.”
mn54:21.20“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.“Equanimity based on diversity” (upekkhā nānattā) is indifference regarding the senses (MN137:18.1). Here it also relates to Potaliya’s refusal to be involved in family business.
“Equanimity based on unity” refers to the advanced meditations based on the fourth jhāna (MN137:19.1).
mn54:22.1Relying 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.
mn54:23.1Relying 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 pass on according to their deeds.
mn54:24.1Relying 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.
mn54:25.1That’s how there is the cutting off of business in each and every respect in the noble one’s training.
mn54:25.2What do you think, householder? Do you regard yourself as having cut off business in a way comparable to the cutting off of business in each and every respect in the noble one’s training?”
mn54:25.4“Who am I compared to one who has cut off business 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 mendicants were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds.Notice how bhikkhū (“mendicants”) specifically indicates Buddhist monastics. 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 mendicants 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!
mn54:26.1Excellent, 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 mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvāaññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi 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.
Evaṁ vutte, potaliyo gahapati "gahapativādena maṁ samaṇo gotamo samudācaratī"ti kupito anattamano tuṇhī ahosi.
2Dutiyampi kho bhagavā … pe …tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: "saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā"ti.
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.
"Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā"ti.
"Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā"ti.
"Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā"ti?
"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.
"Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī"ti.
"Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī"ti.
"Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī"ti.
"Evaṁ, bhante"ti kho potaliyo gahapati bhagavato paccassosi.
3Bhagavā etadavoca:
"aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. Katame aṭṭha? Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; saccavācaṁ 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 saṁkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī"ti.
"Ye me, bhante, bhagavatā aṭṭha dhammā saṁkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā"ti.
"Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī"ti.
"Evaṁ, bhante"ti kho potaliyo gahapati bhagavato paccassosi.
Bhagavā etadavoca:
4"‘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. Ahañceva 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.
5‘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.
6‘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.
7‘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.
8‘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.
9‘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.
10‘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.
11‘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.
12Ime kho, gahapati, aṭṭha dhammā saṁkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī"ti.
13"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.
"Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī"ti.
"Evaṁ, bhante"ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca:
1. Kāmādīnavakathā
14"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?
15"No hetaṁ, bhante".
16"Taṁ kissa hetu"?
17"Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā"ti.
"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.
18Seyyathāpi, 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?
19"Evaṁ, bhante".
20"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.
21Seyyathāpi, 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 angapaccaṅgaṁ daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan"ti?
22"Evaṁ, bhante".
23"Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā … pe … tamevūpekkhaṁ bhāveti.
24Seyyathāpi, 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?
25"Evaṁ, bhante".
26"Taṁ kissa hetu"?
27"Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan"ti. "Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā … pe … tamevūpekkhaṁ bhāveti.
28Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ. So paṭibuddho na kiñci paṭipasseyya. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe … tamevūpekkhaṁ bhāveti.
29Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁpavaramaṇikuṇḍalaṁ. 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?
30"Evaṁ, bhante".
31"Taṁ kissa hetu"?
32"Sāmino hi, bhante, sāni harantī"ti. "Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe … tamevūpekkhaṁ bhāveti.
33Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo 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 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 angapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan"ti?
34"Evaṁ, bhante".
35"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.
36Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ — ekampi jātiṁ dvepi jātiyo … pe … iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
37Sa 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.
38Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti.
39Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī"ti?
"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.
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.
Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ.