203. （二〇三）晡利多经

I have heard thus.

At one time, the Buddha was wandering in the country of Nadi, staying in the Pāvārika Mango Grove.

At that time, the householder Pāṭaliya was wearing white, clean clothes, with a white turban wrapped around his head, holding a staff and an umbrella, wearing secular sandals, wandering from garden to garden, from pavilion to pavilion, from grove to grove, roaming around. If he saw any śramaṇas or brāhmaṇas, he would say, "Virtuous ones! You should know that I have renounced the world, cut off worldly affairs, and abandoned worldly matters."

Those śramaṇas and brāhmaṇas spoke to him in gentle and soft words, saying, "Yes, virtuous Pāṭaliya has renounced the world, cut off worldly affairs, and abandoned worldly matters."

Then, the householder Pāṭaliya wandered and roamed around, going to where the Buddha was. They exchanged greetings and stood in front of the Buddha, leaning on a staff. The World-Honored One said, "Householder! There is a seat. If you wish to sit, please sit down."

The householder Pāṭaliya said, "Gautama! This is not so, this is not possible. Why is that? I have renounced the world, cut off worldly affairs, and abandoned worldly matters. Yet the śramaṇa Gautama calls me a householder?"

The World-Honored One replied, "You have the marks and signs of a householder. Therefore, I call you 'householder!' There is a seat. If you wish to sit, please sit down."

The World-Honored One spoke thus a second and a third time, saying, "Householder! There is a seat. If you wish to sit, please sit down."

The householder Pāṭaliya also spoke thus a second and a third time, saying, "Gautama! This is not so, this is not possible. I have left the household life, renounced worldly affairs, and yet the śramaṇa Gautama calls me a householder?"

The World-Honored One replied, "You have the marks and characteristics of a householder, therefore I call you 'householder! There is a seat. If you wish to sit, please sit down.'"

The World-Honored One asked, "How have you left the household life, renounced worldly affairs, and given up worldly matters?"

The householder Pāṭaliya replied, "Gautama! I have given all my wealth to my children. I have nothing to do and nothing to seek. I only go to get food to sustain my life. In this way, I have left the household life, renounced worldly affairs, and given up worldly matters."

The World-Honored One said, "Householder! In the noble Dharma and Vinaya, it is not like this to cut off worldly affairs. Householder! In the noble Dharma and Vinaya, there are eight branches to cut off worldly affairs."

Then the householder Pāṭaliya put down his staff and umbrella, took off his sandals, joined his palms towards the Buddha, and said, "Gautama! In the noble Dharma and Vinaya, what are the eight branches to cut off worldly affairs?"

The World-Honored One replied, "Householder! A noble disciple of much learning relies on abandoning killing and cutting off killing, relies on abandoning taking what is not given and cutting off taking what is not given, relies on abandoning sexual misconduct and cutting off sexual misconduct, relies on abandoning false speech and cutting off false speech, relies on abandoning greed and cutting off greed, relies on abandoning malice and cutting off malice, relies on abandoning resentment and cutting off resentment, and relies on abandoning conceit and cutting off conceit. Householder! How does a noble disciple of much learning rely on abandoning killing and cutting off killing? A noble disciple of much learning thinks like this: 'Killing definitely brings bad consequences in this life and the next. If I kill, I will harm myself, slander others, and be criticized by the gods and wise practitioners of the Brahma way. My bad reputation will spread everywhere. When my body perishes and my life ends, I will definitely go to a bad place and be reborn in hell. In this way, killing brings bad consequences in this life and the next. Should I now rely on abandoning killing and cutting off killing?' Then they rely on abandoning killing and cutting off killing. In this way, a noble disciple of much learning relies on abandoning killing and cutting off killing.

Householder! How does a noble disciple of much learning rely on abandoning taking what is not given and cutting off taking what is not given? A noble disciple of much learning thinks like this: 'Taking what is not given definitely brings bad consequences in this life and the next. If I take what is not given, I will harm myself, slander others, and be criticized by the gods and wise practitioners of the Brahma way. My bad reputation will spread everywhere. When my body perishes and my life ends, I will definitely go to a bad place and be reborn in hell. In this way, taking what is not given brings bad consequences in this life and the next. Should I now rely on abandoning taking what is not given and cutting off taking what is not given?' Then they rely on abandoning taking what is not given and cutting off taking what is not given. In this way, a noble disciple of much learning relies on abandoning taking what is not given and cutting off taking what is not given.

Householder! How does a noble disciple of much learning rely on abandoning sexual misconduct and cutting off sexual misconduct? A noble disciple of much learning thinks like this: 'Sexual misconduct definitely brings bad consequences in this life and the next. If I engage in sexual misconduct, I will harm myself, slander others, and be criticized by the gods and wise practitioners of the Brahma way. My bad reputation will spread everywhere. When my body perishes and my life ends, I will definitely go to a bad place and be reborn in hell. In this way, sexual misconduct brings bad consequences in this life and the next. Should I now rely on abandoning sexual misconduct and cutting off sexual misconduct?' Then they rely on abandoning sexual misconduct and cutting off sexual misconduct. In this way, a noble disciple of much learning relies on abandoning sexual misconduct and cutting off sexual misconduct.

Householder! How does a noble disciple of much learning rely on abandoning false speech and cutting off false speech? A noble disciple of much learning thinks like this: 'False speech definitely brings bad consequences in this life and the next. If I speak falsely, I will harm myself, slander others, and be criticized by the gods and wise practitioners of the Brahma way. My bad reputation will spread everywhere. When my body perishes and my life ends, I will definitely go to a bad place and be reborn in hell. In this way, false speech brings bad consequences in this life and the next. Should I now rely on abandoning false speech and cutting off false speech?' Then they rely on abandoning false speech and cutting off false speech. In this way, a noble disciple of much learning relies on abandoning false speech and cutting off false speech.

Householder! How does a noble disciple of much learning rely on abandoning greed and cutting off greed? A noble disciple of much learning thinks like this: 'Greed definitely brings bad consequences in this life and the next. If I am greedy, I will harm myself, slander others, and be criticized by the gods and wise practitioners of the Brahma way. My bad reputation will spread everywhere. When my body perishes and my life ends, I will definitely go to a bad place and be reborn in hell. In this way, greed brings bad consequences in this life and the next. Should I now rely on abandoning greed and cutting off greed?' Then they rely on abandoning greed and cutting off greed. In this way, a noble disciple of much learning relies on abandoning greed and cutting off greed.

Householder! How does a noble disciple of much learning rely on abandoning harm and cutting off harm? A noble disciple of much learning thinks like this: 'Harm and anger definitely bring bad consequences in this life and the next. If I am harmful and angry, I will harm myself, slander others, and be criticized by the gods and wise practitioners of the Brahma way. My bad reputation will spread everywhere. When my body perishes and my life ends, I will definitely go to a bad place and be reborn in hell. In this way, harm and anger bring bad consequences in this life and the next. Should I now rely on abandoning harm and cutting off harm?' Then they rely on abandoning harm and cutting off harm. In this way, a noble disciple of much learning relies on abandoning harm and cutting off harm.

Householder! How does a noble disciple of much learning rely on abandoning hatred and cutting off hatred? A noble disciple of much learning thinks like this: 'Hatred definitely brings bad consequences in this life and the next. If I am hateful, I will harm myself, slander others, and be criticized by the gods and wise practitioners of the Brahma way. My bad reputation will spread everywhere. When my body perishes and my life ends, I will definitely go to a bad place and be reborn in hell. In this way, hatred brings bad consequences in this life and the next. Should I now rely on abandoning hatred and cutting off hatred?' Then they rely on abandoning hatred and cutting off hatred. In this way, a noble disciple of much learning relies on abandoning hatred and cutting off hatred.

Householder! How does a noble disciple of much learning rely on abandoning conceit and cutting off conceit? A noble disciple of much learning thinks like this: 'Conceit definitely brings bad consequences in this life and the next. If I am conceited, I will harm myself, slander others, and be criticized by the gods and wise practitioners of the Brahma way. My bad reputation will spread everywhere. When my body perishes and my life ends, I will definitely go to a bad place and be reborn in hell. In this way, conceit brings bad consequences in this life and the next. Should I now rely on abandoning conceit and cutting off conceit?' Then they rely on abandoning conceit and cutting off conceit. In this way, a noble disciple of much learning relies on abandoning conceit and cutting off conceit.

The householder asked: "Gautama! In the noble Dharma and Vinaya, is it only about cutting off worldly affairs, or is there more?"

The World-Honored One replied: "In the noble Dharma and Vinaya, it is not only about cutting off worldly affairs, but there are also eight branches that can be realized through cutting off worldly affairs."

Having heard this, the householder Pāṭaliya immediately removed his white turban, joined his palms towards the Buddha, and said: "Gautama! In the noble Dharma and Vinaya, how are there further eight branches that can be realized through cutting off worldly affairs?"

The World-Honored One replied: "Householder! It is like a dog, hungry and emaciated, going to a butcher's place. The butcher or his apprentice carefully removes the meat and throws the bones to the dog. The dog, having obtained the bones, bites here and there, breaking its lips and teeth, or injuring its throat. But the dog cannot use this to relieve its hunger. Householder! The well-learned noble disciple also thinks like this: 'Desire is like a bone-fetter. The World-Honored One says that desire is like a bone-fetter, with little pleasure and much suffering, and many calamities. One should distance oneself from it.' If one can let go of desire and abandon unwholesome states, then all worldly food and drink will be completely exhausted without remainder. One should cultivate that. Householder! Not far from a village, there is a small piece of meat fallen on the ground. A crow or a hawk carries the meat away, and other crows and hawks compete to chase after it. What do you think, householder? If the crow or hawk does not quickly let go of the small piece of meat, will the other crows and hawks compete to chase after it?"

The householder replied: "Yes, Gautama!"

"Householder! What do you think? If the crow or hawk can quickly let go of the small piece of meat, will the other crows and hawks compete to chase after it?"

The householder replied: "No, Gautama!"

"Householder! The well-versed noble disciple also thinks like this: 'Desires are like a piece of meat. The World-Honored One says desires are like a piece of meat, with little pleasure and much suffering, and many calamities. One should stay far away from them.' If one can let go of desires and abandon unwholesome states, then all worldly food and drink will be completely exhausted without remainder. One should cultivate that. Householder! It is like a person holding a torch against the wind. What do you think, householder? If that person does not quickly let go, will it burn their hand or other limbs?"

The householder replied: "Yes, Gautama!"

"What do you think, householder? If that person quickly lets go of the torch, will it burn their hand or other limbs?"

The householder replied: "No, Gautama!"

"Householder, the well-versed noble disciple also thinks like this: 'Desire is like a torch. The World-Honored One says desire is like a torch, with little pleasure and much suffering, and many calamities, one should distance oneself from it.' If one abandons desire and the unwholesome dharmas, then all worldly food and drink will be completely exhausted without remainder. One should cultivate that. Householder, not far from a village, there is a large fire pit filled with fire, without smoke or flames. If a person comes who is not foolish or deluded, not upside down, abiding in their original mind, free and independent, using pleasure and not using suffering, greatly despising suffering, using life and not using death, greatly despising death. What do you think, householder? Would this person rather enter the fire pit?"

The householder replied: "No, Gautama! Why is that? Because seeing the fire pit, one thinks like this: 'If one falls into the fire pit, one will surely die without a doubt. Even if one does not die, one will definitely suffer extreme pain.' Seeing the fire pit, one then thinks to distance oneself, wishing to abandon it."

"Householder, the well-versed noble disciple also thinks like this: 'Desire is like a poisonous snake. The World-Honored One says desire is like a poisonous snake, with little pleasure and much suffering, and many calamities, one should distance oneself from it.' If one abandons desire and the unwholesome dharmas, then all worldly food and drink will be completely exhausted without remainder. One should cultivate that. Householder, not far from a village, there is a large poisonous snake, extremely vicious and painful, black in color and terrifying. If a person comes who is not foolish or deluded, not upside down, abiding in their original mind, free and independent, using pleasure and not using suffering, greatly despising suffering, using life and not using death, greatly despising death. What do you think, householder? Would this person rather take the hand or other limbs of that person and say: 'Bite me, bite me'?"

The householder replied: "No, Gautama! Why is that? Because seeing the poisonous snake, one thinks like this: 'If I use my hand or other limbs to let the snake bite me, I will surely die without a doubt. Even if I do not die, I will definitely suffer extreme pain.' Seeing the poisonous snake, one then thinks to distance oneself, wishing to abandon it."

Householder, the well-versed noble disciple also thinks like this: 'Desire is like a dream. The World-Honored One says desire is like a dream. With little pleasure and much suffering, and many calamities, one should distance oneself from it.' If one abandons desire and the unwholesome dharmas, then all worldly food and drink will be completely exhausted without remainder. One should cultivate that. Householder, it is like a person who, in a dream, fully enjoys the five desires. When they wake up, they do not see even one. Householder, the well-versed noble disciple also thinks like this: 'Desire is like a dream. The World-Honored One says desire is like a dream. With little pleasure and much suffering, and many calamities, one should distance oneself from it.' If one abandons desire and the unwholesome dharmas, then all worldly food and drink will be completely exhausted without remainder. One should cultivate that.

Householder, it is like a person borrowing pleasure objects, such as palaces, pavilions, gardens, ponds, elephants, horses, carriages, silk, cotton, rings, bracelets, fragrant garlands, necklaces, golden flower garlands, or fine clothes. Many people see this and all say: 'This is good, this is wonderful. If one has wealth, one should enjoy oneself like this.' The owner of the objects, at will, takes them back or instructs others to take them back. Then he takes them back himself or instructs others to take them back. Many people see this and all say: 'The borrower is truly deceiving, not borrowing.' Why is that? The owner of the objects, at will, takes them back or instructs others to take them back. Then he takes them back himself or instructs others to take them back. Householder, the well-versed noble disciple also thinks like this: 'Desire is like borrowing. The World-Honored One says desire is like borrowing. With little pleasure and much suffering, and many calamities, one should distance oneself from it.' If one abandons desire and the unwholesome dharmas, then all worldly food and drink will be completely exhausted without remainder. One should cultivate that.

"Householder, not far from a village, there is a large fruit tree, which always has many good and delicious fruits. If someone comes, hungry and emaciated, wanting to eat the fruits, they think: 'This tree always has many good and delicious fruits. I am hungry and emaciated, wanting to eat the fruits. But there are no fruits that have fallen by themselves here that I can eat to my fill and take back. I can climb the tree. Should I climb this tree now?' Thinking this, they climb up. Then another person comes, hungry and emaciated, wanting to eat the fruits. They bring an extremely sharp axe. They think: 'This tree always has many good and delicious fruits. But there are no fruits that have fallen by themselves here that I can eat to my fill and take back. I cannot climb the tree. Should I cut this tree down now?' They then cut it down. What do you think, householder? If the person in the tree does not come down quickly, when the tree falls to the ground, will it surely break their arms or other limbs?"

The householder replied, "Yes, Gautama!"

"Householder, what do you think? If the person in the tree comes down quickly, when the tree falls to the ground, will it surely break their arms or other limbs?"

The householder replied, "No, Gautama!"

Householder, the well-versed noble disciple also thinks like this: 'Desire is like a tree fruit. The World-Honored One said that desire is like a tree fruit, with little pleasure and much suffering, and many calamities. One should stay far away from it.' If one abandons desire and abandons unwholesome states, then all worldly food and drink will be completely exhausted without remainder. One should cultivate that. This is called the further eight branches of the noble Dharma and Vinaya that cut off worldly affairs and attain realization.

"Householder, they have stopped initial and sustained thought, their mind is internally serene and one-pointed, without initial or sustained thought, and they attain the joy and bliss of the second dhyāna. They are already free from the desire for joy, and dwell without seeking, with right mindfulness and right knowledge, and experience bliss with the body. They attain the third dhyāna, which is said to be the noble one's relinquishment, mindfulness, bliss, and emptiness. They attain the fourth dhyāna, where bliss and suffering have ceased, joy and sorrow have already ceased, and they dwell in neither suffering nor bliss, with equanimity and pure mindfulness. Their mind is already thus settled, pure, undefiled, unperturbed, pliant, well-established, immovable, and they cultivate the knowledge and vision of the exhaustion of the taints, and attain realization. They know this suffering as it truly is, know the origin of this suffering, know the cessation of this suffering, and know the path to the cessation of this suffering as it truly is. They know these taints as they truly are, know the origin of these taints, know the cessation of these taints, and know the path to the cessation of these taints as it truly is. They know and see thus, and their mind is liberated from the taints of desire, existence, and ignorance. Once liberated, they know liberation. Birth is exhausted, the holy life has been established, what was to be done has been done, there will be no more continuation of existence, and they know it as it truly is."

When this teaching was spoken, the householder Pāṭaliya was free from defilements, and the Dharma eye arose for him. Then the householder Pāṭaliya saw the Dharma, attained the Dharma, realized the pure Dharma, cut off doubts, crossed over perplexity, had no other teacher, was not dependent on others, was without hesitation, and abided in the realization of the fruits. He attained fearlessness in the World-Honored One's teachings, bowed his head at the Buddha's feet, and said: "World-Honored One! I now take refuge in the Buddha, Dharma, and Sangha. I only wish that the World-Honored One would accept me as a lay follower, from this day forward for as long as I live. World-Honored One! I used to wear white clothes, wrap my head in white cloth, carry a staff, hold an umbrella, and wear lay shoes. I would wander from garden to garden, from pavilion to pavilion, from grove to grove, and say to the śramaṇas and brāhmaṇas I saw: 'Noble ones! I am leaving the household life, severing worldly ties, and abandoning worldly affairs.' Those śramaṇas and brāhmaṇas were gentle and kind, and said to me: 'Yes, noble Pāṭaliya is leaving the household life, severing worldly ties, and abandoning worldly affairs.' World-Honored One! At that time, I was actually without wisdom, yet I relied on wisdom. I was actually without wisdom in making offerings, and also without wisdom in eating. I was actually without wisdom in serving as a wise person. World-Honored One! From today onward, the Sangha and the World-Honored One's disciples are actually wise, relying on wisdom. They are actually wise in making offerings, and also wise in eating. They are actually wise in serving as wise people. World-Honored One! I now take refuge in the Buddha, Dharma, and Sangha for a second time. I only wish that the World-Honored One would accept me as a lay follower, from this day forward for as long as I live. World-Honored One! I have cut off my former faith, respect, and esteem for non-Buddhist śramaṇas and brāhmaṇas. World-Honored One! I now take refuge in the Buddha, Dharma, and Sangha for a third time. I only wish that the World-Honored One would accept me as a lay follower, from this day forward for as long as I live."

The Buddha spoke thus. The householder Pāṭaliya and the bhikṣus, having heard the Buddha's teaching, rejoiced and practiced it.