中部54经/波塔利耶经(屋主品[6])

如是我闻：一时，世尊住在昂哥罗部落一个名叫阿巴那的市镇。那时，世尊在上午时分，穿好衣服，持钵入阿巴那托钵。在阿巴那托完钵后，饭后返回，为了午休来到一处林园。进入林园后，在一棵树下坐下午休。

这时，波塔利耶居士身着整齐的上衣下裳，持伞著履，在四处散步游逛时来到那处林园。他进入林园后走近世尊，与世尊互相问候。寒暄完毕后，站在一旁。世尊对站在一旁的波塔利耶居士说："居士，这里有座位，如果你愿意就请坐。"

听闻此言，波塔利耶居士因为世尊称他为"居士"而生气不悦，保持沉默。世尊第二次...第三次对波塔利耶居士说："居士，这里有座位，如果你愿意就请坐。"

波塔利耶居士因为世尊称他为"居士"而生气不悦，对世尊说："乔达摩先生，你称呼我为'居士'是不恰当的，这是不适合的！"

"居士，你确实具有居士的形相、特征和标志。"

"尊者，我已经舍弃了一切事业，断绝了一切俗务。"

"居士，你如何舍弃了一切事业，断绝了一切俗务呢？"

"尊者，我已将所有的财物、谷物、金银都交给子女作为遗产，在这方面我不再给予教导或批评，只求衣食而活。就这样，我舍弃了一切事业，断绝了一切俗务。"

"居士，你所说的断绝俗务与圣者律中的断绝俗务是不同的。"

"大德，那么在圣者律中，断绝俗务是如何的呢？请世尊为我说法，让我知道圣者律中的断绝俗务。"

"那么，居士，你要好好听，认真思考，我要说了。"

"是的，大德。"波塔利耶居士回答世尊。

世尊说道："居士，在圣者律中有八种法能导致断绝俗务。是哪八种呢？

以不杀生为依止而应断除杀生；

以取得所与为依止而应断除不与取（不与取解释：物品主人没有允许就拿走物品，引申为偷盗抢劫）；

以真实语为依止而应断除妄语（妄语解释：虚假不真实的言语）；

以不离间语为依止而应断除离间语（离间语解释：说挑拨离间的言语，破坏别人和睦的关系）；

以无贪求为依止而应断除贪求；

以无诽谤为依止而应断除诽谤；

以无忿恼为依止而应断除忿恼；

以无慢心为依止而应断除慢心（慢解释：心所（心之作用）之名。即比较自己与他人之高低、胜劣、好恶等，而生起轻蔑他人之自恃之心，称为慢；亦即轻蔑、自负之意）。

这八种法简略说明，未详细分别，能在圣者律中导致断绝俗务。"

"大德，世尊简略说明，未详细分别的这八种能在圣者律中导致断绝俗务的法，请世尊出于慈悲，为我详细解说这八种法。"

"那么，居士，你要好好听，认真思考，我要说了。"

"是的，大德。"波塔利耶居士回答世尊。世尊说道：

关于"以不杀生为依止而应断除杀生"，这是如何说的？圣弟子如是思维："我因某些结使而成为杀生者（结使解释：结与使。结与使都是烦恼的别名，烦恼能系缚身心，结成苦果，故称为结，能使众生沉溺于生死苦海，故又名为使。结有九结，使有十使），我现在为断除、根除这些结使而修行。如果我是杀生者，我会因杀生而自责；明智者经调查后会因杀生而责备我；死后因杀生而会堕恶趣。这杀生确实是一种结使，是一种障碍。因杀生而生起的烦恼、忧苦，对于离杀生者则没有这些烦恼、忧苦。"这就是所说的"以不杀生为依止而应断除杀生"的含义。

关于"以取得所与为依止而应断除不与取"，这是如何说的？圣弟子如是思维："我因某些结使而成为不与取者，我现在为断除、根除这些结使而修行。如果我是不与取者，我会因不与取而自责；明智者经调查后会因不与取而责备我；死后因不与取而会堕恶趣。这不与取确实是一种结使，是一种障碍。因不与取而生起的烦恼、忧苦，对于离不与取者则没有这些烦恼、忧苦。"这就是所说的"以取得所与为依止而应断除不与取"的含义。

关于"以真实语为依止而应断除妄语"，这是如何说的？圣弟子如是思维："我因某些结使而成为妄语者，我现在为断除、根除这些结使而修行。如果我是妄语者，我会因妄语而自责；明智者经调查后会因妄语而责备我；死后因妄语而会堕恶趣。这妄语确实是一种结使，是一种障碍。因妄语而生起的烦恼、忧苦，对于离妄语者则没有这些烦恼、忧苦。"这就是所说的"以真实语为依止而应断除妄语"的含义。

关于"以不离间语为依止而应断除离间语"，这是如何说的？圣弟子如是思维："我因某些结使而成为离间语者，我现在为断除、根除这些结使而修行。如果我是离间语者，我会因离间语而自责；明智者经调查后会因离间语而责备我；死后因离间语而会堕恶趣。这离间语确实是一种结使，是一种障碍。因离间语而生起的烦恼、忧苦，对于离离间语者则没有这些烦恼、忧苦。"这就是所说的"以不离间语为依止而应断除离间语"的含义。

关于"以无贪求为依止而应断除贪求"，这是如何说的？圣弟子如是思维："我因某些结使而成为贪求者，我现在为断除、根除这些结使而修行。如果我是贪求者，我会因贪求而自责；明智者经调查后会因贪求而责备我；死后因贪求而会堕恶趣。这贪求确实是一种结使，是一种障碍。因贪求而生起的烦恼、忧苦，对于离贪求者则没有这些烦恼、忧苦。"这就是所说的"以无贪求为依止而应断除贪求"的含义。

关于"以无诽谤为依止而应断除诽谤"，这是如何说的？圣弟子如是思维："我因某些结使而成为诽谤者，我现在为断除、根除这些结使而修行。如果我是诽谤者，我会因诽谤而自责；明智者经调查后会因诽谤而责备我；死后因诽谤而会堕恶趣。这诽谤确实是一种结使，是一种障碍。因诽谤而生起的烦恼、忧苦，对于不诽谤者则没有这些烦恼、忧苦。"这就是所说的"以无诽谤为依止而应断除诽谤"的含义。

关于"以无忿恼为依止而应断除忿恼"，这是如何说的？圣弟子如是思维："我因某些结使而成为忿恼者，我现在为断除、根除这些结使而修行。如果我是忿恼者，我会因忿恼而自责；明智者经调查后会因忿恼而责备我；死后因忿恼而会堕恶趣。这忿恼确实是一种结使，是一种障碍。因忿恼而生起的烦恼、忧苦，对于无忿恼者则没有这些烦恼、忧苦。"这就是所说的"以无忿恼为依止而应断除忿恼"的含义。

关于"以无慢心为依止而应断除慢心"，这是如何说的？圣弟子如是思维："我因某些结使而成为慢心者，我现在为断除、根除这些结使而修行。如果我是慢心者，我会因慢心而自责；明智者经调查后会因慢心而责备我；死后因慢心而会堕恶趣。这慢心确实是一种结使，是一种障碍。因慢心而生起的烦恼、忧苦，对于无慢心者则没有这些烦恼、忧苦。"这就是所说的"以无慢心为依止而应断除慢心"的含义。

在解释完八法后，世尊说道："居士，这八种法已经详细分别解说了，它们能在圣者律中导致断绝俗务。然而，这还不是在圣者律中完全彻底地断绝一切俗务。"

"大德，那么在圣者律中如何才能完全彻底地断绝一切俗务呢？请世尊为我说法，让我知道如何在圣者律中完全彻底地断绝一切俗务。"

"那么，居士，你要好好听，认真思考，我要说了。"

"是的，大德。"波塔利耶居士回答世尊。世尊说道：

"居士，譬如有一只饥饿衰弱的狗在屠夫的案板前。一位熟练的屠夫或屠夫的学徒扔给它一块洗净的、剔光了肉只剩骨头而沾有血的骨头。居士，你认为这只狗舔着这块洗净的、剔光了肉只剩骨头而沾有血的骨头，能否除去饥饿衰弱？"

"不能，大德。"

"为什么？"

"大德，因为那只是一块洗净的、剔光了肉只剩骨头而沾有血的骨头。那只狗只会疲惫困乏。"

"同样地，居士，圣弟子如是思维：'世尊说欲如骨架，多苦多恼，这其中过患更多。'以正慧如实了知此后，舍弃那种依多样性、缘多样性的舍（多样性、缘多样性的舍解释：初禅到三禅，初禅到三禅解释，见第一百五十五章），修习那种依一性、缘一性的舍（依一性、缘一性的舍解释：四禅，四禅解释，见第一百五十五章），在其中一切执著世间欲望完全止息。

"居士，譬如一只兀鹫、乌鸦或鹰叼着一块肉飞走，其他兀鹫、乌鸦、鹰追赶它，啄它、攫它。居士，你认为如果那只兀鹫、乌鸦或鹰不快快放弃那块肉，它会因此而死或受致命之苦吗？"

"会的，大德。"

"同样地，居士，圣弟子如是思维：'世尊说欲如肉块，多苦多恼，这其中过患更多。'以正慧如实了知此后，舍弃那种依多样性、缘多样性的舍，修习那种依一性、缘一性的舍，在其中一切执著世间欲望完全止息。

"居士，譬如一个人拿着燃烧的草把逆风而行。你认为如果这个人不快快放下这燃烧的草把，这燃烧的草把会烧伤他的手、臂或其他身体部位，使他因此而死或受致命之苦吗？"

"会的，大德。"

"同样地，居士，圣弟子如是思维：'世尊说欲如火炬，多苦多恼，这其中过患更多。'以正慧如实了知此后...修习那种依一性的舍，在其中一切执著世间欲望完全止息。

"居士，譬如有一个比人还深的火坑，装满了无烟无焰的火炭。有一个爱生恶死、求乐厌苦的人来到这里。这时有两个强壮的人各抓住他的一只手臂，将他拖向火坑。居士，你认为那个人会扭动身体挣扎吗？"

"会的，大德。"

"为什么？"

"大德，因为那人知道：'如果我掉入这火坑，会因此而死或受致命之苦。'"

"同样地，居士，圣弟子如是思维：'世尊说欲如火坑，多苦多恼，这其中过患更多。'以正慧如实了知此后...修习那种依一性的舍，在其中一切执著世间欲望完全止息。

"居士，譬如一个人做梦，梦见美丽的园林、森林、平地和莲池。醒来后却什么也见不到。同样地，居士，圣弟子如是思维：'世尊说欲如梦境，多苦多恼，这其中过患更多。'...修习那种依一性的舍。

"居士，譬如一个人借用财物——豪华的车乘、贵重的珠宝耳环等。他因这些借用的财物而被人簇拥，走在市集中。人们见了就说：'有钱人啊，有钱人就是这样享用财富的！'但是当物主在任何地方看见他时，就会在那里取回他们的财物。居士，你认为这足以让那个人感到沮丧吗？"

"会的，大德。"

"为什么？"

"大德，因为物主收回了他们的财物。"

"同样地，居士，圣弟子如是思维：'世尊说欲如借物，多苦多恼，这其中过患更多。'...修习那种依一性的舍。

"居士，譬如在村镇附近有一片茂密的森林。那里有一棵树，挂满了果实，但地上没有掉落的果子。这时有一个人来到这里，他想要果子，在寻找果子。他进入森林，看见那棵挂满果实的树，就想：'这棵树挂满了果实，但地上没有掉落的果子。我会爬树，我应该爬上这棵树，吃个够，还要装满衣襟。'于是他爬上树，吃个够，还装满了衣襟。

然后另一个人带着锋利的斧头来到这里，他也想要果子，在寻找果子。他进入森林，看见那棵树，就想：'这棵树挂满了果实，但地上没有掉落的果子。我不会爬树，我应该从树根砍倒这棵树，吃个够，还要装满衣襟。'于是他就开始从根部砍那棵树。

居士，你认为那个先爬到树上的人如果不赶快下来，树倒下时会不会折断他的手脚或其他身体部位，使他因此而死或受致命之苦？"

"会的，大德。"

"同样地，居士，圣弟子如是思维：'世尊说欲如果实，多苦多恼，这其中过患更多。'以正慧如实了知此后，舍弃那种依多样性、缘多样性的舍，修习那种依一性、缘一性的舍，在其中一切执著世间欲望完全止息。

这位圣弟子依止这最上的舍念清净，能忆念许多前世，如一生、二生...如是能忆念种种前世的状况与细节。

这位圣弟子依止这最上的舍念清净，以清净超人的天眼，能见众生随业流转，有胜、有劣，有好色、有丑色，有善趣、有恶趣...能了知众生随其所造的业而转生（业解释：是指一个人的行为，身、口、意所产生的能量或力量，每个行为都会产生相应的结果，善行产生善果，恶行产生恶果，影响个人的性格、处境、际遇等，可能延续到来世，影响轮回）。

这位圣弟子依止这最上的舍念清净，能断尽诸漏（诸漏解释：各种烦恼），无漏心解脱、慧解脱，在现法中自知自证，具足安住。居士，这就是在圣者律中完全彻底地断绝一切俗务。

"居士，你认为如何？像这样在圣者律中完全彻底地断绝一切俗务，你能否在自己身上看到这样的断绝俗务？"

"大德，我是谁啊！我怎能达到圣者律中完全彻底地断绝一切俗务！我离圣者律中完全彻底地断绝一切俗务还很遥远。大德，以前我们误以为不是良马的外道游行者是良马，给不是良马的人以良马的供养，把不是良马的人安置在良马的地位；而对于确实是良马的比丘们，我们却误认为不是良马，给予不是良马的供养，安置在不是良马的地位。

但现在，大德，我们将知道不是良马的外道游行者确实不是良马，我们将给予他们不是良马的供养，将安置他们在不是良马的地位；而对于确实是良马的比丘们，我们将知道他们是良马，将给予良马的供养，将安置他们在良马的地位。

大德，世尊使我对沙门生起了爱敬、信心与恭敬。妙哉！大德，妙哉！大德，就像扶起倒下的东西，揭开覆盖的东西，为迷路者指明道路，在黑暗中举起油灯，使有眼者得见色形。同样地，世尊以种种方便开示法义。大德，我现在皈依世尊、皈依法、皈依比丘僧。愿世尊接受我为优婆塞（优婆塞解释：在家修行男居士），从今日起终生皈依。"

波塔利耶经终

这就是《波塔利耶经》的全部内容。这部经主要阐述了两个重要主题：

1. 八种真正断绝俗务的方法

2. 通过七个生动的譬喻说明感官欲望的危害

最后以波塔利耶的觉醒和皈依作为圆满的结束。

巴利语原版经文

MN.54/(4) Potaliyasuttaṃ

　　 31. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca– “saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. Evaṃ vutte, potaliyo gahapati “gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi. Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca– “saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. “Evaṃ vutte, potaliyo gahapati gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṃ etadavoca– “tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī”ti. “Te hi te, gahapati, ākārā, te liṅgā te nimittā yathā taṃ gahapatissā”ti. “Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. “Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti? “Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṃ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. “Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti. “Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.

　　 32. Bhagavā etadavoca– “aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti. Katame aṭṭha? Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo; dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ; saccavācaṃ nissāya musāvādo pahātabbo; apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṃ nissāya giddhilobho pahātabbo; anindārosaṃ nissāya nindāroso pahātabbo; akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo; anatimānaṃ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī”ti. “Ye me, bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṃ upādāyā”ti. “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca–

　　 33. “‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 34. “‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ. Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 35. “‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ musāvādo Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṃ nissāya musāvādo pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 36. “‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 37. “‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 38. “‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṃ nissāya nindāroso pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 39. “‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 40. “‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno. Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṃ nissāya atimāno pahātabbo’ti– iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

　　 41. “Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṃvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti.

　　 “Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti. “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca–

　　 Kāmādīnavakathā

　　 42. “Seyyathāpi gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya. Taṃ kiṃ maññasi, gahapati, api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā”ti?

　　 “No hetaṃ, bhante”.

　　 “Taṃ kissa hetu”?

　　 “Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assāti. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati– ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

　　 43. “Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya. Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṃ vissajjeyyuṃ. Taṃ kiṃ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti?

　　 “Evaṃ, bhante”.

　　 “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

　　 44. “Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. Taṃ kiṃ maññasi, gahapati, sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti?

　　 “Evaṃ, bhante”.

　　 “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā …pe… tamevūpekkhaṃ bhāveti.

　　 45. “Seyyathāpi gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. Taṃ kiṃ maññasi, gahapati, api nu so puriso iticiticeva kāyaṃ sannāmeyyā”ti?

　　 “Evaṃ, bhante”.

　　 “Taṃ kissa hetu”?

　　 “Viditañhi bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhan”ti. “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati– ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā …pe… tamevūpekkhaṃ bhāveti.

　　 46. “Seyyathāpi gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. So paṭibuddho na kiñci paṭipasseyya. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati– ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṃ bhāveti.

　　 47. “Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā poriseyyaṃ pavaramaṇikuṇḍalaṃ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. Tamenaṃ jano disvā evaṃ vadeyya– ‘bhogī vata, bho, puriso, evaṃ kira bhogino bhogāni bhuñjantī’ti. Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā”ti?

　　 “Evaṃ, bhante”.

　　 “Taṃ kissa hetu”?

　　 “Sāmino hi, bhante, sāni harantī”ti. “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati– ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṃ bhāveti.

　　 48. “Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṃ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa– ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa– ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. So taṃ rukkhaṃ mūlatova chindeyya. Taṃ kiṃ maññasi, gahapati, amuko yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti?

　　 “Evaṃ, bhante”.

　　 “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

　　 49. “Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

　　 “Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamm dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.

　　 “Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.

　　 50. “Taṃ kiṃ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī”ti? “Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo! Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

　　 Potaliyasuttaṃ niṭṭhitaṃ catutthaṃ.