Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
ajjhogāhetvā → ajjhogahetvā (bj, sya-all, km); ajjhogāhitvā (pts1ed, mr)

Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
chattupāhanāhi → chattupāhano (mr) Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.

Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.

Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.

Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti.

“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti.

“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.

“Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti?

“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
Evaṁ kho me → evañca me (sya-all); evaṁ me (mr)

“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.

“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti.

“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.

Bhagavā etadavoca:

“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti.
me → yeme pana (sya-all, mr) Katame aṭṭha? Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; saccavācaṁ nissāya musāvādo pahātabbo;
saccavācaṁ → saccaṁ vācaṁ (bj, sya-all, pts1ed) apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṁ nissāya giddhilobho pahātabbo; anindārosaṁ nissāya nindāroso pahātabbo; akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; anatimānaṁ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti.
vitthārena → vitthāretvā (mr)

“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.

“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca:

“‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā.
Ahañceva → ahañce (?) | anuviccāpi maṁ viññū → anuvicca viññū (bj, sya-all, pts1ed) Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ. Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Saccavācaṁ nissāya musāvādo pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo. Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṁ nissāya musāvādo pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ. ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṁ nissāya atimāno pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti;
vibhattā → avibhattā (sya-all, mr) na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.

“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.

“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca:

1. Kāmādīnavakathā

“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa..… “Suppose a dog, overcome with weakness & hunger, were to come across a slaughterhouse, Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya.
upasumbheyya → upacchubheyya (bj, pts1ed); upacchūbheyya (sya-all, km); upaccumbheyya (mr)and there a dexterous butcher or butcher’s apprentice were to fling him a chain of bones—thoroughly scraped, without any flesh, smeared with blood. Taṁ kiṁ maññasi, gahapati,What do you think? api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti?Would the dog, gnawing on that chain of bones—thoroughly scraped, without any flesh, smeared with blood—appease its weakness & hunger?”

“No hetaṁ, bhante”.“No, lord. “Taṁ kissa hetu”?And why is that? “Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ.Because the chain of bones is thoroughly scraped, without any flesh, & smeared with blood. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti.The dog would get nothing but its share of weariness & vexation.”

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:“In the same way, householder, a disciple of the noble ones considers this point: ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
bahupāyāsā → bahūpāyāsā (bj, sya1ed, sya2ed, km)‘The Blessed One has compared sensuality to a chain of bones, of much stress, much despair, & greater drawbacks.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya.
uḍḍīyeyya → uḍḍayeyya (sya-all, pts1ed)“Now suppose a vulture, a kite, or a hawk, seizing a lump of flesh, were to take off, Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ.
vissajjeyyuṁ → virājeyyuṁ (bj, sya-all, km, pts1ed)and other vultures, kites, or hawks—following right after it—were to tear at it with their beaks & pull at it with their claws. Taṁ kiṁ maññasi, gahapati,What do you think? 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, kite, or hawk were not quickly to drop that lump of flesh, would it meet with death from that cause, or with death-like pain?”

“Evaṁ, bhante”.“Yes, lord.”

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:“In the same way, householder, a disciple of the noble ones considers this point: ‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.‘The Blessed One has compared sensuality to a lump of flesh, of much stress, much despair, & greater drawbacks.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya.“Now suppose a man were to come against the wind, carrying a burning grass torch. Taṁ kiṁ maññasi, gahapati,What do you think? 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?
daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ → daheyya. aññataraṁ vā aṅgapaccaṅgaṁ (bj, pts1ed); ḍaheyya … (sya-all)If he were not quickly to drop that grass torch, would he burn his hand or his arm or some other part of his body, so that he would meet with death from that cause, or with death-like pain?”

“Evaṁ, bhante”.“Yes, lord.”

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:“In the same way, householder, a disciple of the noble ones considers this point: ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.‘The Blessed One has compared sensuality to a grass torch, of much stress, much despair, & greater drawbacks.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.“Now suppose there were a pit of glowing embers, deeper than a man’s height, full of embers that were neither flaming nor smoking, Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo.and a man were to come along—loving life, hating death, loving pleasure, abhorring pain— Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ.and two strong men, grabbing him with their arms, were to drag him to the pit of embers. Taṁ kiṁ maññasi, gahapati,What do you think? api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti?Wouldn’t the man twist his body this way & that?”

“Evaṁ, bhante”.“Yes, lord. “Taṁ kissa hetu”?And why is that? “Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti.Because he would realize, ‘If I fall into this pit of glowing embers, I will meet with death from that cause, or with death-like pain.’”

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:“In the same way, householder, a disciple of the noble ones considers this point: ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.‘The Blessed One has compared sensuality to a pit of glowing embers, of much stress, much despair, & greater drawbacks.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ.“Now suppose a man, when dreaming, were to see delightful parks, delightful forests, delightful stretches of land, & delightful lakes, So paṭibuddho na kiñci paṭipasseyya.
paṭipasseyya → passeyya (bj, sya-all, km, pts1ed)and on awakening were to see nothing.

Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:In the same way, householder, a disciple of the noble ones considers this point: ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…‘The Blessed One has compared sensuality to a dream, of much stress, much despair, & greater drawbacks.’ tamevūpekkhaṁ bhāveti.Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ.
yānaṁ vā → yānaṁ (sya-all, km, pts1ed) | poriseyyaṁ → poroseyyaṁ (bj, pts1ed, mr); oropeyya (sya-all, km)“Now suppose a man having borrowed some goods—a manly carriage, fine jewels, & ear ornaments—were to go into the market So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya.preceded & surrounded by his borrowed goods, Tamenaṁ jano disvā evaṁ vadeyya:and people seeing him would say, ‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti.‘How wealthy this man is, for this is how the wealthy enjoy their possessions,’ Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ.but the actual owners, wherever they might see him, would strip him then & there of what is theirs. Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti?What do you think? Should the man rightly be upset?”

“Evaṁ, bhante”.“No, lord. “Taṁ kissa hetu”?And why is that? “Sāmino hi, bhante, sāni harantī”ti.The owners are stripping him of what is theirs.”

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:“In the same way, householder, a disciple of the noble ones considers this point: ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…‘The Blessed One has compared sensuality to borrowed goods, of much stress, much despair, & greater drawbacks.’ tamevūpekkhaṁ bhāveti.Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo.“Now suppose that, not far from a village or town, there were a dense forest grove, Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni.
upapannaphalo → uppannaphalo (sya-all)and there in the grove was a tree with delicious fruit, abundant fruit, but with no fruit fallen to the ground. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno.A man would come along, desiring fruit, looking for fruit, searching for fruit. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca.Plunging into the forest grove, he would see the tree… Tassa evamassa:and the thought would occur to him, ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.‘This is a tree with delicious fruit, abundant fruit, and there is no fruit fallen to the ground, Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ.
ārohituṁ → āruhituṁ (bj); abhiruyhituṁ (sya-all)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 what I like, and fill my clothes with the fruit?’ So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya.So, having climbed the tree, he would eat what he liked and fill his clothes with the fruit. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya.
kuṭhāriṁ → kudhāriṁ (sya-all, km, mr)Then a second man would come along, desiring fruit, looking for fruit, searching for fruit and carrying a sharp ax. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca.Plunging into the forest grove, he would see the tree… Tassa evamassa:and the thought would occur to him, ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.‘This is a tree with delicious fruit, abundant fruit, and there is no fruit fallen to the ground, Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ.and I don’t know how to climb a tree. Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti.Why don’t I chop down this tree at the root, eat what I like, and fill my clothes with the fruit?’ So taṁ rukkhaṁ mūlatova chindeyya.So he would chop the tree at the root. Taṁ kiṁ maññasi, gahapati,What do you think? 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?
amuko yo → asu yo (bj, pts1ed); amuko (sya-all)If the first man who climbed the tree didn’t quickly come down, wouldn’t the falling tree crush his hand or foot or some other part of his body, so that he would meet with death from that cause, or with death-like pain?”

“Evaṁ, bhante”.“Yes, lord.”

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:“In the same way, householder, a disciple of the noble ones considers this point: ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.‘The Blessed One has compared sensuality to the fruits of a tree, of much stress, much despair, & greater drawbacks.’ Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.Seeing this with right discernment, as it has come to be, then avoiding the equanimity coming from multiplicity, dependent on multiplicity, he develops the equanimity coming from singleness, dependent on singleness, where sustenance/clinging for the baits of the world ceases without trace.

Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati,“Now when the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he recollects his manifold past lives, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & 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.“When the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he sees—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.“When the disciple of the noble ones has arrived at this purity of equanimity & mindfulness, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now.

Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti.“It’s to this extent, householder, that there is the all-around in-every-way cutting off of one’s affairs in the discipline of a noble one”.…

Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti?

“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ.

Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ.