Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 54 Middle Discourses 54

Potaliyasutta With Potaliya the Householder

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo. On one occasion the Blessed One was living in the country of the Anguttarāpans. There is a town of theirs called Āpaṇa.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. Now when it was morning, the Blessed One dressed, and taking his bowl and (outer) robe, he went into Āpaṇa for alms.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. When he had wandered for alms in Āpaṇa and returned from his alms-round after his meal, he went to a certain grove for the day’s abiding,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.

Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. and he went into the grove and sat down at the root of a tree for the day’s abiding.Having plunged deep into it, he sat at the root of a certain tree to meditate.

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, wearing full dress with parasol and sandals also went to the grove, walking and wandering for exercise, and when he had gone into the grove he went to the Blessed One and exchanged greetings with him,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 greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca: and when the courteous and amiable talk was finished, he stood at one side. When he had done so, the Blessed One said to him:When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him,

“saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. ‘There are seats, householder, sit down if you like.’“There are seats, householder. Please sit if you wish.”

Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi. When this was said, the householder Potaliya (thought): ‘The monk Gotama addresses me with the word “householder”,’ and he was annoyed and displeased and remained silent.When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.

Dutiyampi kho bhagavā …pe… A second timeFor a second time …

tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: and a third time the Blessed One said to him:and a third time the Buddha said to him,

“saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. ‘There are seats, householder, sit down if you like.’“There are seats, householder. Please sit if you wish.”

Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: When this was said, the householder Potaliya (thought): ‘The monk Gotama addresses me with the word “householder”,’ and he was annoyed and displeased, and he said: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 fitting nor proper that you address me with the word “householder”.’“Worthy 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. ‘Householder, you have the aspects, marks and signs of a householder.’“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. ‘Nevertheless, Master Gotama, I have given up all my works and am cut off from all my affairs.’“Worthy Gotama, it’s because I have turned down all work and cut off all business.”

“Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti? ‘In what way have you given up all your works, householder, and are cut off from all your affairs?’“Householder, in what way have you turned down 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, whatever property or corn, silver or gold I had I have consigned it all as an inheritance to my children. I live on that, without giving advice or reproof, using just enough for food and clothing.“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.

Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. That is how I have given up all my works and am cut off from all my affairs.’That’s how I have turned down all work and cut off all business.”

“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti. ‘Householder, being cut off from affairs as you describe it is one and being cut off from affairs in the Noble Ones’ Discipline is another.’“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.”

“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? ‘How is being cut off from affairs in the Noble Ones’ Discipline, then, venerable sir?“But what, sir, is cutting off of business in the Noble One’s training?

Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. It would be good, venerable sir, if the Blessed One would teach me the Dhamma showing how being cut off from affairs is in the Noble Ones’ Discipline.’Sir, please teach me this.”

“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. ‘Then listen, householder, and heed well what I shall say.’“Well then, householder, listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. ‘Yes, venerable sir,’ he replied.“Yes, sir,” said Potaliya.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. ‘Householder, there are eight dhammas in the Noble Ones’ Discipline that lead to the cutting off of affairs.“Householder, these eight things lead to the cutting off of business in the Noble One’s training.

Katame aṭṭha? What are the eight?What eight?

Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; Killing of living beings is to be abandoned with the support of non-killing of living beings;Killing living creatures should be given up, relying on not killing living creatures.

dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; Taking of what is not given is to be abandoned with the support of taking what is given. Stealing should be given up, relying on not stealing.

saccavācaṁ nissāya musāvādo pahātabbo; False speech is to be abandoned with the support of true speech. Lying should be given up, relying on speaking the truth.

apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā; Malicious speech is to be abandoned with the support of unmalicious speech. Backbiting should be given up, relying on not backbiting.

agiddhilobhaṁ nissāya giddhilobho pahātabbo; Rapacious greed is to be abandoned with the support of absence of rapacious greed. Greed and lust should be given up, relying on not being greedy and lustful.

anindārosaṁ nissāya nindāroso pahātabbo; Spiteful revenge is to be abandoned with the support of absence of spiteful revenge. Blaming and insulting should be given up, relying on not blaming and not insulting.

akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; Angry despair is to be abandoned with the support of absence of angry despair. Anger and distress should be given up, relying on not being angry and distressed.

anatimānaṁ nissāya atimāno pahātabbo. Pride is to be abandoned with the support of non-pride. 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 dhammas, stated in brief without expounding the details, that lead in the Noble Ones’ Discipline to the cutting off of affairs.’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.”

“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. ‘Venerable sir, it would be good if, out of pity, the Blessed One expounds the details of these eight dhammas that lead in the Noble Ones’ Discipline to the cutting off of affairs, which have been stated in brief by the Blessed One without expounding the details.’“Sir, please teach me these eight things in detail out of sympathy.”

“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. ‘Yes, venerable sir,’ he replied. “Yes, sir,” said Potaliya.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘”Killing living beings is to be abandoned with the support of non-killing of living beings”, so it was said. And with reference to what was this said? “‘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: Here a noble disciple considers thus: It’s when a noble disciple reflects:

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. “I am practising the way to the abandoning, the cutting off, of those fetters which are the reason for my killing living beings. ‘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. Were I to be a killer of living beings, (my) self would blame me for that, the wise would judge and censure me for that and on the dissolution of the body, after death, an unhappy destination is to be expected owing to that. 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.

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. But this killing of living beings is itself a fetter and a hindrance.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’. And while taints and fever of defilement might arise owing to the killing of living beings, there are no taints or fever of defilement in one who abstains from killing living beings.” The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’

‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti—“Killing of living beings is to be abandoned with the support of non-killing of living beings.”‘Killing living creatures should be given up, relying on not killing living creatures.’

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. So it is with reference to this that it was said.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 is to be abandoned with the support of taking what is given”; so it was said … ‘Stealing …

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. “I am practising the way to the abandoning, the cutting off, of those fetters which are the reason for my taking what is not given …

Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. (my) self would blame me for that, the wise would judge and censure me for that, and on the dissolution of the body, after death, an unhappy destination is to be expected owing to that …

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ.

Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. there are no taints or fever of defilement in one who abstains from taking what is not given” …

‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti—

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Saccavācaṁ nissāya musāvādo pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? “‘False speech is to be abandoned with the support of true speech”; so it was said … lying …

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. “I am practising the way to the abandoning, the cutting off, of those fetters which are the reason for my speaking falsehood …

Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. (my) self would blame me for that, the wise would judge and censure me for that, and on the dissolution of the body, after death, an unhappy destination is to be expected owing to that

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo. …

Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. there are no taints or fever of defilement in one who abstains from false speech”

‘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? “‘Malicious speech is to be abandoned with the support of unmalicious speech”; so it was said … backbiting …

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. “I am practising the way to the abandoning, the cutting off, of those fetters which are the reason for my speaking maliciously …

Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. (my) self would blame me for that, the wise would judge and censure me for that, and on the dissolution of the body, after death, an unhappy destination is to be expected owing to that

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā. …

Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. there are no taints or fever of defilement in one who abstains from malicious speech”

‘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? “‘Rapacious greed is to be abandoned with the support of absence of rapacious greed”; so it was said … greed and lust …

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. “I am practising the way to the abandoning, the cutting off, of those fetters which are the reason for my being rapaciously greedy …

Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. (my) self would blame me for that, the wise would judge and censure me for that, and on the dissolution of the body, after death, an unhappy destination is to be expected owing to that

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho. …

Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. there are no taints or fever of defilement in one who is not rapaciously greedy”

‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti—…

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘ “Spiteful revenge is to be abandoned with the support of absence of spiteful revenge”; so it was said ... blaming and insulting …

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. “I am practising the way to the abandoning, the cutting off, of those fetters which are the reason for my being spitefully revengeful …

Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. (my) self would blame me for that, the wise would judge and censure me for that, and on the dissolution of the body, after death, an unhappy destination is to be expected owing to that

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso. …

Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’. there are no taints or fever of defilement in one who is not spitefully revengeful”

‘Anindārosaṁ nissāya nindāroso pahātabbo’ti—… ’

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘ “Angry despair is to be abandoned with the support of absence of angry despair”; so it was said … anger and distress …

Idha, gahapati, ariyasāvako iti paṭisañcikkhati:

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. “I am practising the way to the abandoning, the cutting off, of those fetters which are the reason for my angry despairing …

Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. (my) self would blame me for that, the wise would judge and censure me for that, and on the dissolution of the body, after death, an unhappy destination is to be expected owing to that …

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso.

Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’. there are no taints or fever of defilement in one who is not angrily despair.”

‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti—So it was with reference to this that it was said: “Angry despair is to be abandoned with the support of absence of angry despair.” ’

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? ‘ “Pride is to be abandoned with the support of non-pride”; so it was said. And with reference to what was this said? 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: Here a noble disciple considers thus: It’s when a noble disciple reflects:

‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. “I am practising the way to the abandoning, the cutting off, of those fetters which are the reason for my being proud. ‘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. Were I to be proud, (my) self would blame me for that, the wise would judge and censure me for that, and on the dissolution of the body, after death, an unhappy destination is to be expected owing to that. 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.

Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. But this pride is itself a fetter and a hindrance. And arrogance is itself a fetter and a hindrance.

Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’. And while taints and fever defilement might arise owing to pride, there are no taints and fever of defilement in one who is not proud.” The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’

‘Anatimānaṁ nissāya atimāno pahātabbo’ti—“Pride is to be abandoned with the support of non-pride.” ’‘Arrogance should be given up by not being arrogant.’

iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. So it was for this reason that it was said,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 eight dhammas, stated in brief, which lead in the Noble One’s Discipline to the cutting off of affairs, have now been expounded in detail. 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 training.

na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. But the cutting off of affairs in the Noble Ones’ Discipline has not yet been achieved altogether and in all ways.’But just this much does not constitute the cutting off of business in each and every respect in the Noble One’s training.”

“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? ‘Venerable sir, how does the cutting off of affairs come to pass in the Noble Ones’ Discipline altogether and in all ways? “But, sir, how is there the cutting off of business in each and every respect in the Noble One’s training?

Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. It would be good, venerable sir, if the Blessed One would tell me that.’Sir, please teach me this.”

“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. ‘Then listen, householder and heed well what I shall say.’“Well then, householder, listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. ‘Yes, venerable sir,’ he replied. “Yes, sir,” said Potaliya.

Bhagavā etadavoca: The Blessed One said this: The Buddha said this:

1. Kāmādīnavakathā 1. The Dangers of Sensual Pleasures

“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa. ‘Householder, suppose a dog was waiting hungry and weak in a butcher’s shambles,“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. and then a skilled butcher or his apprentice carved out a skeleton of bones, blood-smeared but with no meat and he tossed it to the dog. A deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood.

Taṁ kiṁ maññasi, gahapati, How do you conceive this, householder? What do you think, householder?

api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti? Would that dog get rid of his hunger and weakness by gnawing such a bone?’Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”

“No hetaṁ, bhante”. ‘No, venerable sir. “No, sir.

“Taṁ kissa hetu”? Why is that? Why not?

“Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ. ‘That skeleton of bones was well carved out, blood-smeared, with no meat;Because that skeleton is scraped clean of flesh and smeared in blood.

Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti. eventually that dog would reap weariness and disappointment.’That dog will eventually get weary and frustrated.”

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘So too, householder, a noble disciple considers thus: “In the same way, a noble disciple reflects:

‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. “Sensual desires have been compared to a skeleton of bones by the Blessed One as providing little enjoyment and much suffering and despair, while the danger in them is great,”‘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.’

Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. and having seen them thus as they actually are with right understanding, he eschews any kind of equanimity based on difference, supported by difference and develops only that kind of equanimity based on unity, supported by unity, where clinging to material things of the world ceases altogether without remainder.Having truly seen this with right understanding, they shun 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 remainder.

Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya. ‘Householder, suppose a vulture, a crow or a kite seized a piece of meat and flew away, 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. and then vultures and crows and kites flew up and pecked and clawed it.Other vultures, crows, and hawks would keep chasing it, pecking and clawing.

Taṁ kiṁ maññasi, gahapati, How do you conceive this, householder? 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 kite did not soon relinquish that piece of meat, would he because of that incur death or deadly suffering?’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, venerable sir.’“Yes, sir.” …

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘So too, householder, a noble disciple considers thus:

‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. “Sensual desires have been compared to a piece of meat by the Blessed One as providing little enjoyment and much suffering and despair, while the danger in them is great,”

Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya. ‘Householder, suppose a man took a lighted grass torch and went against the wind.“Suppose a person carrying a blazing grass torch was to walk against the wind.

Taṁ kiṁ maññasi, gahapati, How do you conceive this, householder? 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 did not soon relinquish that lighted grass torch, would that lighted grass torch burn his hand or his arm or one or other of his limbs, and might he because of that incur death or deadly suffering?’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?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.” …

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘So too, householder, a noble disciple considers thus:

‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. “Sensual desires have been compared to a grass torch by the Blessed One as providing little enjoyment and much suffering and despair, while the danger in them is great,”

Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti. and having seen them thus as they actually are with right understanding … clinging to material things of the world ceases altogether without remainder.

Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. ‘Householder, suppose there were a charcoal pit deeper than a man’s height full of glowing coals without flame or smoke, “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. and then a man came who wanted to live and not to die, who wanted pleasure and recoiled from pain, 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.

Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. and two strong men seized him by both arms and dragged him towards that charcoal pit.Two strong men would grab them by the arms and drag them toward the pit of glowing coals.

Taṁ kiṁ maññasi, gahapati, How do you conceive this, householder? What do you think, householder?

api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti? Would that man fling his body this way and that?’Wouldn’t that person writhe and struggle to and fro?”

“Evaṁ, bhante”. ‘Yes, venerable sir. “Yes, sir.

“Taṁ kissa hetu”? Why is that? Why is that?

“Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti. Because that man knows that if he falls into that charcoal pit, he will because of that incur death or deadly suffering.’For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘So too, householder, a noble disciple considers thus:

‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. “Sensual desires have been compared to a charcoal pit by the Blessed One as providing little enjoyment and much suffering and despair, while the danger in them is great”

Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti. and having seen them thus as they actually are with right understanding, he eschews any kind of equanimity based on difference, supported by difference and develops only that kind of equanimity based on unity, supported by unity, where clinging to material things of the world ceases altogether without remainder.

Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ. ‘Householder, suppose a man saw a dream with delightful parks, delightful groves, delightful meadows, delightful lakes “Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream.

So paṭibuddho na kiñci paṭipasseyya. and on waking he saw nothing (of it), But when they woke they couldn’t see them at all. …

Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: so too a noble disciple considers thus:

‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… “Sensual desires have been compared to a dream by the Blessed One as providing little enjoyment and much suffering and despair, while the danger in them is great”,

tamevūpekkhaṁ bhāveti. and having seen them thus as they actually are with right understanding … clinging to material things of the world ceases altogether without remainder.

Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ. ‘Householder, suppose a man borrowed property on loan: a smart carriage, or fine-jewelled earrings,Suppose a man had borrowed some goods—a gentleman’s carriage and fine jeweled earrings—

So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya. and preceded and surrounded by that borrowed property he went into the marketplace, and preceded and surrounded by these he proceeded through the middle of Āpaṇa.

Tamenaṁ jano disvā evaṁ vadeyya: and then when people saw him, they spoke thus: When people saw him they’d say:

‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti. “Sirs, that is a rich man! That is how the rich enjoy their riches!” ‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’

Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ. and then the owners, whenever they saw him, took back what was theirs. But when the owners saw him, they’d take back what was theirs.

Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti? How do you conceive this, householder? Would that be enough for that man to change (his mind)?’What do you think? Would that be enough for that man to get upset?”

“Evaṁ, bhante”. ‘Yes, venerable sir. “Yes, sir.

“Taṁ kissa hetu”? Why is that? Why is that?

“Sāmino hi, bhante, sāni harantī”ti. Because the owners take back what is theirs.’Because the owners took back what was theirs.” …

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘So too, householder, a noble disciple considers thus:

‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… “Sensual desires have been compared to a loan by the Blessed One as providing little enjoyment and much suffering and despair, while the danger in them is great”,

tamevūpekkhaṁ bhāveti. and having seen them thus as they actually are with right understanding … clinging to material things of the world ceases altogether without remainder.

Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. ‘Householder, suppose there were a dense grove not far from some village or town “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. where there was a tree all in blossom but none of its flowers had fallen to the ground, 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 then a man came needing flowers, seeking flowers, wandering in search of flowers And along came a person in need of fruit, wandering in search of fruit.

So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. and he went into the tree all in blossom, Having plunged deep into that forest grove, they’d see that tree laden with fruit.

Tassa evamassa: whereupon he (thought): They’d think:

‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. “This tree is all in blossom but none of its flowers have fallen to the ground; ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.

Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ. still I know how to climb a tree, But I know how to climb a tree.

Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. so why should I not climb this tree and pick as many as I want and fill my pocket?” 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 he did so; And that’s what they’d do.

Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya. and then a second man needing flowers, seeking flowers, wandering in search of flowers, taking a sharp axe, he too went into the grove And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe.

So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. and saw that tree all in blossom, Having plunged deep into that forest grove, they’d see that tree laden with fruit.

Tassa evamassa: and he (thought): They’d think:

‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. “This tree is all in blossom, but none of its flowers have fallen to the ground;‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.

Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ. but I do not know how to climb a tree,But I don’t know how to climb a tree.

Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. so why should I not set about cutting this tree down at its root and pick as many as I want and fill my pocket?”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 he did so.And so they’d chop the tree down at the root.

Taṁ kiṁ maññasi, gahapati, How do you conceive this, householder?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 that first man who has climbed the tree did not soon come down, might he break his hand when the tree fell, or his foot or one or other of his limbs, whereby he might incur death or deadly suffering?’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?”

“Evaṁ, bhante”. ‘Yes, venerable sir.’“Yes, sir.”

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘So too, householder, a noble disciple considers thus:“In the same way, a noble disciple reflects:

‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. “Sensual desires have been compared to a tree by the Blessed One as providing little enjoyment and much suffering and despair, while the danger in them is great”,‘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.’

Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. and having seen them thus as they actually are with right understanding, he eschews any kind of equanimity based on difference, supported by difference and develops only that kind of equanimity based on unity, supported by unity, where clinging to material things of the world ceases altogether without remainder.Having truly seen this with right understanding, they shun 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 remainder.

Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, ‘Having arrived at that same supreme mindfulness, the purity of which is due to equanimity (characteristic of the fourth jhāna), this noble disciple recollects his manifold past lifeRelying on this supreme purity of mindfulness 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 to say, one birth, two births ... five births, ten births … fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of (world) contraction, many aeons of (world) expansion, many aeons of [(world) contraction and expansion: There I was so named, of such a race, with such (qualities of) appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there, I appeared elsewhere; and there too I was so named, of such a race, with such (qualities of) appearance, such was my nutriment, such my experience of pleasure and pain, such my life-term; and passing away from there I appeared here. Thus with its details and particulars he recollects his manifold past life.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.

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. ‘Having arrived at that same supreme mindfulness, the purity of which is due to equanimity, with the heavenly eyesight, which is purified and surpasses the human, this noble disciple sees beings passing away and reappearing inferior and superior, fair and ugly, well-behaved and ill-behaved; I understood how beings pass on according to their kammas, thus: “These worthy beings who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, giving effect to wrong view in their kammas (actions), have on the dissolution of the body, after death, appeared in a state of deprivation, in a bad destination in perdition, even in hell; but these worthy beings, who are well-conducted in body, speech and mind, not revilers of Noble Ones, right in their views, giving effect to right view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a good destination, even in the heavenly world”, thus with heavenly eyesight which is purified and surpasses the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved; He understands how beings pass on according to their kamma.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 pass on according to their deeds.

Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. ‘Having arrived at that same supreme mindfulness, the purity of which is due to equanimity, by realization himself with direct knowledge, this noble disciple here and now enters upon and abides in deliverance of the heart and deliverance by understanding that are taint-free with exhaustion of taints.Relying on this supreme purity of mindfulness and equanimity, that noble disciple realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti. ‘At this point, householder, the cutting off of affairs in the Noble Ones’ Discipline has been achieved altogether and in all ways.That’s how there is the cutting off of business in each and every respect in the Noble One’s training.

Taṁ kiṁ maññasi, gahapati, How do you conceive this, householder,What do you think, householder?

yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? do you see in yourself any such cutting off of affairs as this cutting off of affairs in the Noble Ones’ Discipline when it is achieved altogether and in all ways?’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?”

“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. ‘Venerable sir, who am I that I should possess any such cutting off of affairs altogether and in all ways as it is in the Noble Ones’ Discipline?“Who am I compared to one who has cut off business in each and every respect in the Noble One’s training?

Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. I am far indeed from that, venerable sir.I am far from that.

Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; For, venerable sir, while the Wanderers of other sects do not know, we conceived that they knew; while they do not know, we fed them as one feeds those who know; while they do not know, we set them in the place of those who know.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.

bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; But while the Bhikkhus know, we conceived that they did not know; while they know, we fed them as one feeds those who do not know; while they know, we set them in the place of those who do not know.I thought that the mendicants 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, venerable sir, while the Wanderers of other sects do not know, we shall know that they do not know; while they do not know, we shall feed them as one feeds those who do not know; while they do not know, we shall set them in the place of those who do not know.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. But while the Bhikkhus know, we shall know that they know; while they know, we shall feed them as one feeds those that know; while they know, we shall set them in the place of those who know.And I shall understand that the mendicants actually are thoroughbreds, and I will feed them and treat them accordingly.

Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ. Venerable sir, the Blessed One knows my love for monks, my confidence in monks, my respect for monks.The Buddha has inspired me to have love, confidence, and respect for ascetics!

Abhikkantaṁ, bhante, abhikkantaṁ, bhante. ‘Magnificent, Master Gotama! Magnificent, Master Gotama!Excellent, sir! 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. The Dhamma has been made clear in many ways by Master Gotama as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyesight to see forms.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 to Master Gotama for refuge, and to the Dhamma and to the Sangha.I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From today let Master, Gotama remember me as one who has gone to him for refuge for life.’From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ.

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