中部第 54 经（Sujato 英译）第 1 阅读页 · With Potaliya the Householder · 1/2

Middle Discourses 54Middle Discourses 54With Potaliya the HouseholderWith Potaliya the Householder

So I have heard.So I have heard.At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa.At one time the Buddha was staying in the land of the Aṅguttarāpans, near the town of theirs named Āpaṇa.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.

He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.Having plunged deep into it, he sat at the root of a certain tree to meditate.Having plunged deep into it, he sat at the root of a certain tree to meditate.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.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.

When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him,When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him,“There are seats, householder. Please sit if you wish.”“There are seats, householder. Please sit if you wish.”When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.

For a second time …For a second time …and a third time the Buddha said to him,and a third time the Buddha said to him,“There are seats, householder. Please sit if you wish.”“There are seats, householder. Please sit if you wish.”

When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha,When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha,“Worthy Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”“Worthy Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”“Well, householder, you have the features, attributes, and signs of a householder.”“Well, householder, you have the features, attributes, and signs of a householder.”

“Worthy Gotama, it’s because I have turned down all work and cut off all business.”“Worthy Gotama, it’s because I have turned down all work and cut off all business.”“Householder, in what way have you turned down all work and cut off all business?”“Householder, in what way have you turned down all work and cut off all business?”“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.“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.

That’s how I have turned down all work and cut off all business.”That’s how I have turned down all work and cut off all business.”“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.”“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.”“But what, sir, is cutting off of business in the Noble One’s training?“But what, sir, is cutting off of business in the Noble One’s training?

Sir, please teach me this.”Sir, please teach me this.”“Well then, householder, listen and apply your mind well, I will speak.”“Well then, householder, listen and apply your mind well, I will speak.”“Yes, sir,” said Potaliya.“Yes, sir,” said Potaliya.

The Buddha said this:The Buddha said this:“Householder, these eight things lead to the cutting off of business in the Noble One’s training.“Householder, these eight things lead to the cutting off of business in the Noble One’s training.What eight?What eight?

Killing living creatures should be given up, relying on not killing living creatures.Killing living creatures should be given up, relying on not killing living creatures.Stealing should be given up, relying on not stealing.Stealing should be given up, relying on not stealing.Lying should be given up, relying on speaking the truth.Lying should be given up, relying on speaking the truth.

Backbiting should be given up, relying on not backbiting.Backbiting should be given up, relying on not backbiting.Greed and lust should be given up, relying on not being greedy and lustful.Greed and lust should be given up, relying on not being greedy and lustful.Blaming and insulting should be given up, relying on not blaming and not insulting.Blaming and insulting should be given up, relying on not blaming and not insulting.

Anger and distress should be given up, relying on not being angry and distressed.Anger and distress should be given up, relying on not being angry and distressed.Arrogance should be given up, relying on not being arrogant.Arrogance should be given up, relying on not being arrogant.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.”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.”

“Sir, please teach me these eight things in detail out of sympathy.”“Sir, please teach me these eight things in detail out of sympathy.”“Well then, householder, listen and apply your mind well, I will speak.”“Well then, householder, listen and apply your mind well, I will speak.”“Yes, sir,” said Potaliya.“Yes, sir,” said Potaliya.

The Buddha said this:The Buddha said this:“‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it?“‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it?It’s when a noble disciple reflects:It’s when a noble disciple reflects:

‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures.‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures.But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.And killing living creatures is itself a fetter and a hindrance.And killing living creatures is itself a fetter and a hindrance.

The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’‘Killing living creatures should be given up, relying on not killing living creatures.’‘Killing living creatures should be given up, relying on not killing living creatures.’That’s what I said, and this is why I said it.That’s what I said, and this is why I said it.

‘Stealing …‘Stealing …lying …lying …backbiting …backbiting …

greed and lust …greed and lust …blaming and insulting …blaming and insulting …anger and distress …anger and distress …

Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it?Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it?It’s when a noble disciple reflects:It’s when a noble disciple reflects:‘I am practicing to give up and cut off the fetters that might cause me to be arrogant.‘I am practicing to give up and cut off the fetters that might cause me to be arrogant.

But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.And arrogance is itself a fetter and a hindrance.And arrogance is itself a fetter and a hindrance.The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’

‘Arrogance should be given up by not being arrogant.’‘Arrogance should be given up by not being arrogant.’That’s what I said, and this is why I said it.That’s what I said, and this is why I said it.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.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.

But just this much does not constitute the cutting off of business in each and every respect in the Noble One’s training.”But just this much does not constitute the cutting off of business in each and every respect in the Noble One’s training.”“But, sir, how is there the cutting off of business in each and every respect in the Noble One’s training?“But, sir, how is there the cutting off of business in each and every respect in the Noble One’s training?Sir, please teach me this.”Sir, please teach me this.”

“Well then, householder, listen and apply your mind well, I will speak.”“Well then, householder, listen and apply your mind well, I will speak.”“Yes, sir,” said Potaliya.“Yes, sir,” said Potaliya.The Buddha said this:The Buddha said this:

1. The Dangers of Sensual Pleasures1. The Dangers of Sensual Pleasures

“Householder, suppose a dog weak with hunger was hanging around a butcher’s shop.“Householder, suppose a dog weak with hunger was hanging around a butcher’s shop.A deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood.A deft butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood.What do you think, householder?What do you think, householder?

Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?”“No, sir.“No, sir.Why not?Why not?

Because that skeleton is scraped clean of flesh and smeared in blood.Because that skeleton is scraped clean of flesh and smeared in blood.That dog will eventually get weary and frustrated.”That dog will eventually get weary and frustrated.”“In the same way, a noble disciple reflects:“In the same way, a noble disciple reflects:

‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’Having truly seen this with right understanding, they 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.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.

Suppose a vulture or a crow or a hawk was to grab a scrap of meat and fly away.Suppose a vulture or a crow or a hawk was to grab a scrap of meat and fly away.Other vultures, crows, and hawks would keep chasing it, pecking and clawing.Other vultures, crows, and hawks would keep chasing it, pecking and clawing.What do you think, householder?What do you think, householder?

If that vulture, crow, or hawk doesn’t quickly let go of that scrap of meat, wouldn’t that result in death or deadly suffering for them?”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?”“Yes, sir.” …“Yes, sir.” …“Suppose a person carrying a blazing grass torch was to walk against the wind.“Suppose a person carrying a blazing grass torch was to walk against the wind.

What do you think, householder?What do you think, householder?If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other major or minor limb, resulting in death or deadly suffering for them?”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?”“Yes, sir.” …“Yes, sir.” …

“Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked.“Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked.Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.Two strong men would grab them by the arms and drag them toward the pit of glowing coals.Two strong men would grab them by the arms and drag them toward the pit of glowing coals.

What do you think, householder?What do you think, householder?Wouldn’t that person writhe and struggle to and fro?”Wouldn’t that person writhe and struggle to and fro?”“Yes, sir.“Yes, sir.

Why is that?Why is that?For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …“Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream.“Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream.

But when they woke they couldn’t see them at all. …But when they woke they couldn’t see them at all. …Suppose a man had borrowed some goods—a gentleman’s carriage and fine jeweled earrings—Suppose a man had borrowed some goods—a gentleman’s carriage and fine jeweled earrings—and preceded and surrounded by these he proceeded through the middle of Āpaṇa.and preceded and surrounded by these he proceeded through the middle of Āpaṇa.

When people saw him they’d say:When people saw him they’d say:‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’But when the owners saw him, they’d take back what was theirs.But when the owners saw him, they’d take back what was theirs.

What do you think? Would that be enough for that man to get upset?”What do you think? Would that be enough for that man to get upset?”“Yes, sir.“Yes, sir.Why is that?Why is that?

Because the owners took back what was theirs.” …Because the owners took back what was theirs.” …“Suppose there was a dense forest grove not far from a town or village.“Suppose there was a dense forest grove not far from a town or village.And there was a tree laden with fruit, yet none of the fruit had fallen to the ground.And there was a tree laden with fruit, yet none of the fruit had fallen to the ground.

And along came a person in need of fruit, wandering in search of fruit.And along came a person in need of fruit, wandering in search of fruit.Having plunged deep into that forest grove, they’d see that tree laden with fruit.Having plunged deep into that forest grove, they’d see that tree laden with fruit.They’d think:They’d think:

‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.‘That tree is laden with fruit, yet none of the fruit has fallen to the ground.But I know how to climb a tree.But I know how to climb a tree.Why don’t I climb the tree, eat as much as I like, then fill my pouch?’Why don’t I climb the tree, eat as much as I like, then fill my pouch?’

And that’s what they’d do.And that’s what they’d do.