Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo. At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. 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 abiding. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Having plunged deep into it, he sat at the root of a certain tree for the day’s abiding.
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Potaliya 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 pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca: When the amicable and cordial talk was over, he stood to one side, and the Buddha said to him, “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. “There are seats, householder. Please sit if you wish.”
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.
Dutiyampi kho bhagavā …pe… For a second time … tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: and a third time the Buddha said to him, “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. “There are seats, householder. Please sit if you wish.”
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha, “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti. “Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”
“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.”
“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 business.”
“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 business?”
“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi. “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. Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. That’s how I have refused all work and cut off all business.”
“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti. “The cutting off of business as you describe it is one thing, householder, but the cutting off of business in the noble one’s discipline is quite different.”
“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? “But what, Bhante, is cutting off of business in the noble one’s discipline? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. Bhante, please teach me this.”
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, householder, listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. “Yes, Bhante,” said Potaliya.
Bhagavā etadavoca: The Buddha said this:
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. “Householder, these eight things lead to the cutting off of business in the noble one’s discipline. Katame aṭṭha? What eight? Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; Killing living creatures should be given up, relying on not killing living creatures. dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; Taking what is not given should be given up, relying on not taking what is not given. saccavācaṁ nissāya musāvādo pahātabbo; Lying should be given up, relying on truthful speech. apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā; Divisive speech should be given up, relying on speech that isn’t divisive. agiddhilobhaṁ nissāya giddhilobho pahātabbo; Greed and covetousness should be given up, relying on not being greedy and covetous. anindārosaṁ nissāya nindāroso pahātabbo; Blaming and insulting should be given up, relying on not blaming and not insulting. akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; Irritability and distress should be given up, relying on not being irritable and distressed. anatimānaṁ nissāya atimāno pahātabbo. Arrogance should be given up, relying on not being arrogant. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti. 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 discipline.” *These injunctions echo the ones in [MN 8](https://suttas.hillsidehermitage.org/?q=mn8). The point is that one shouldn’t expect something else apart from one’s own volition to make or help one abstain from bad actions. Often there is the idea that virtue and good behavior should come as a result of meditation rather than the other way around, and that’s often rooted in the expectation that restraint should be easy. But the development of mind that matters lies precisely in no longer being bothered by displeasure and difficulties, not in ceasing to have them.
“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. “Bhante, please teach me these eight things in detail out of compassion.”
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, householder, listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. “Yes, Bhante,” said Potaliya. Bhagavā etadavoca: The Buddha said this:
“‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ 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? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: It’s when a noble disciple reflects: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. ‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures. Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. 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 a bad destination. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. And killing living creatures is itself a fetter and a hindrance. Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. For the influxes, trouble, and affliction that would arise because of killing living creatures are not present in someone who does not kill living creatures.’ ‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti—‘Killing living creatures should be given up, relying on not killing living creatures.’ iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it.
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘Taking what is not given … 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? lying … 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? divisive speech … 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? greed and covetousness … 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? blaming and insulting … 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? irritability and distress … 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.
‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: It’s when a noble disciple reflects: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. ‘I am practicing to give up and cut off the fetters that might cause me to be arrogant. Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā. 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 a bad destination. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. And arrogance is itself a fetter and a hindrance. Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’. For the influxes, trouble, and affliction that would arise because of arrogance are not present in someone who is not arrogant.’ ‘Anatimānaṁ nissāya atimāno pahātabbo’ti—‘Arrogance should be given up by not being arrogant.’ iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it.
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; These are the eight things—stated in brief and analyzed in detail—that lead to the cutting off of business in the noble one’s discipline. na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. But just this much does not constitute the cutting off of business in each and every respect in the noble one’s discipline.”
“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? “But, Bhante, how is there the cutting off of business in each and every respect in the noble one’s discipline? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. Bhante, please teach me this.”
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, householder, listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. “Yes, Bhante,” said Potaliya. Bhagavā etadavoca: The Buddha said this:
1. Kāmādīnavakathā 1. The Woes of Sensuality
“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa. “Householder, suppose a dog weak with hunger was hanging around a butcher’s shop. Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya. Then a deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood. Taṁ kiṁ maññasi, gahapati, What do you think, householder? api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti? Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”
“No hetaṁ, bhante”. “No, Bhante. “Taṁ kissa hetu”? Why not? “Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ. Because that skeleton is scraped clean of flesh and smeared in blood. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti. That dog will eventually get weary and frustrated.”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: “In the same way, a noble disciple reflects: ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. ‘With the simile of a skeleton the Buddha said that sensuality gives little gratification and much suffering and distress, and the woe in it is what’s greater.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. Having seen this as it is with right understanding, they reject equanimity based on multiplicity and develop the equanimity based on unity, where all kinds of grasping at worldly pleasures ceases without remainder.
Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya. Suppose a vulture or a crow or a hawk was to grab a scrap of meat and fly away. Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ. Other vultures, crows, and hawks would keep chasing it, pecking and clawing. Taṁ kiṁ maññasi, gahapati, What do you think, householder? sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? 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?”
“Evaṁ, bhante”. “Yes, Bhante.” …
“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.
Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya. “Suppose a man carrying a blazing grass torch was to walk against the wind. Taṁ kiṁ maññasi, gahapati, What do you think, householder? 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? If that man doesn’t quickly let go of that blazing grass torch, wouldn’t he burn his hands or arm or other limb, resulting in death or deadly suffering for him?”
“Evaṁ, bhante”. “Yes, Bhante.” …
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. “Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. Then two strong men would grab him by the arms and drag him towards the pit of glowing coals. Taṁ kiṁ maññasi, gahapati, What do you think, householder? api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti? Wouldn’t that man writhe and struggle to and fro?”
“Evaṁ, bhante”. “Yes, Bhante. “Taṁ kissa hetu”? Why is that? “Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti. For that man knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly suffering.’” …
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ. “Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream. So paṭibuddho na kiñci paṭipasseyya. But when they woke they couldn’t see them at all. …
Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ. Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings— So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya. and preceded and surrounded by these he proceeded through the middle of Āpaṇa. Tamenaṁ jano disvā evaṁ vadeyya: When people saw him they’d say: ‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti. ‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’ Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ. But when the owners saw him, they’d take back what was theirs. Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti? What do you think? Would that be enough for that man to be distressed?”
“Evaṁ, bhante”. “Yes, Bhante. “Taṁ kissa hetu”? Why is that? “Sāmino hi, bhante, sāni harantī”ti. Because the owners took back what was theirs.” …
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. “Suppose there was a dense forest grove not far from a town or village. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni. And there was a tree laden with fruit, yet none of the fruit had fallen to the ground. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno. And along came a man in need of fruit, wandering in search of fruit. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Having plunged deep into that forest grove, he’d see that tree laden with fruit. Tassa evamassa: He’d think: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ. But I know how to climb a tree. Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. Why don’t I climb the tree, eat as much as I like, then fill my pouch?’ So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. And that’s what he’d do. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya. And along would come a second man in need of fruit, wandering in search of fruit, carrying a sharp axe. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Having plunged deep into that forest grove, he’d see that tree laden with fruit. Tassa evamassa: He’d think: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ. But I don’t know how to climb a tree. Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’ So taṁ rukkhaṁ mūlatova chindeyya. And so he’d chop the tree down at the root. Taṁ kiṁ maññasi, gahapati, What do you think, householder? 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? If the first man, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t he break his hand or arm or other limb, resulting in death or deadly suffering for him?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: “In the same way, a noble disciple reflects: ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. ‘With the simile of the fruit tree the Buddha said that sensuality gives little gratification and much suffering and distress, and the woe in it is what’s greater.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. Having seen this as it is with right understanding, they reject equanimity based on multiplicity and develop the equanimity based on unity, where all kinds of grasping at worldly pleasures ceases without remainder. *This refers to the jhānas. Note that it's the *grasping* of worldly pleasures that ceases ([AN 9.42](https://suttas.hillsidehermitage.org/?q=an9.42)).
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, Relying on this supreme purity of recollection and equanimity, that noble disciple recollects their many kinds of past lives. seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; 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.
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 recollection and equanimity, that noble disciple, with the divine eye that is purified and superhuman, sees beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how beings are reborn according to their actions.
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 recollection and equanimity, that noble disciple abides having entered upon the liberation by mind and liberation by understanding that is devoid of influxes, having for themselves comprehended and realized it right in the present experience.
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti. That’s how there is the cutting off of business in each and every respect in the noble one’s discipline.
Taṁ kiṁ maññasi, gahapati, What do you think, householder? yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? 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 discipline?”
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. “Who am I compared to one who has cut off business in each and every respect in the noble one’s discipline? Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. I am far from that. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; Bhante, 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. bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; I thought that the bhikkhus were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds. idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. But now I shall understand that the wanderers following other religions are not actually 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. And I shall understand that the bhikkhus actually are thoroughbreds, and I will feed them and treat them accordingly. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ. The Buddha has inspired me to have fondness, confidence, and respect for ascetics!
Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Excellent, Bhante! Excellent! 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. 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. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, to the Dhamma, and to the Saṅgha of bhikkhus. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn54