mn.54 Majjhima Nikāya (Middle Discourses)

Thus have I heard: At one time the Lord was staying near Aṅguttarāpa. Āpaṇa was a market town in Aṅguttarāpa. Then the Lord, having dressed in the morning, taking his bowl and robe, entered Āpaṇa for almsfood. When he had walked for almsfood in Āpaṇa and was returning from the alms-gathering after the meal, he approached a certain forest-thicket for the day-sojourn; and having plunged into that forest-thicket he sat down at the root of a tree. And the householder Potaliya, who was constantly pacing up and down and roaming about on foot, fully dressed and clothed, with parasol and slippers, approached that forest-thicket; having plunged into that forest-thicket, he approached the Lord; having approached, he exchanged greetings with the Lord; having conversed in a friendly and courteous way, he stood at a respectful distance. Then the Lord spoke thus to the householder Potaliya as he was standing at a respectful distance:

“There are seats, householder; if you wish, do sit down.” When this had been said, the householder Potaliya thinking: “The recluse Gotama addresses me with the word ‘householder’”, angry, displeased, became silent. And a second time the Lord spoke thus to the householder Potaliya: “There are seats, householder; if you wish, do sit down.” And a second time the householder Potaliya thinking: “The recluse Gotama addresses me with the word ‘householder’”, angry, displeased, became silent. And a third time the Lord spoke thus to the householder Potaliya: “There are seats, householder; if you wish, do sit down.” When this had been said, the householder Potaliya thinking: “The recluse Gotama addresses me with the word ‘householder’”, angry, displeased, spoke thus to the Lord: “This, good Gotama, is not proper, it is not suitable, that you should address me with the word ‘householder.’” “But you, householder, have all the characteristic marks and signs of a householder.” “But all relevant occupations have been abandoned by me, good Gotama, all avocations given up.”

“But, householder, how have all occupations been abandoned by you, all avocations given up?” “As to this, good Gotama, I handed over to my sons as their inheritance all that I had of wealth or grain or silver or gold. Without giving advice or blame in these matters I live on a minimum of food and covering. This is how all occupations have been abandoned by me, good Gotama, all avocations given up.” “But what you, householder, call a giving up of avocations is one thing; but in the discipline for an ariyan the giving up of avocations is another thing.”

“And what, revered sir, is the giving up of avocations in the discipline for an ariyan? It would be good, revered sir, if the Lord were to teach me Dhamma as to that which is the giving up of avocations in the discipline for an ariyan.” “Well then, householder, listen, attend carefully and I will speak.” “Yes, revered sir,” the householder Potaliya answered the Lord in assent. The Lord spoke thus:

Morality

“Householder, these eight things conduce to the giving up of avocations in the discipline for an ariyan. What eight? Through no onslaught on creatures, onslaught on creatures should be got rid of; through taking what is given, taking what is not given should be got rid of; through speaking truth, lying speech should be got rid of; through unslanderous speech, slanderous speech should be got rid of; through non-covetise and greed, covetise and greed should be got rid of; through no angry fault-finding, angry fault-finding should be got rid of; through no wrathful rage, wrathful rage should be got rid of; through no arrogance, arrogance should be got rid of. These are the eight things, householder, spoken of in brief, not explained in detail, that, in the discipline for an ariyan, conduce to the giving up of avocations.”

“As to these eight things, revered sir, which are spoken of in brief, not explained in detail, and which, in the discipline for an ariyan, conduce to the giving up of avocations, it were good, revered sir, if the Lord out of compassion were to explain these eight things to me in detail.” “Well then, householder, listen, attend carefully and I will speak.” “Yes, revered sir,” the householder Potaliya answered the Lord in assent. The Lord spoke thus:

“When I said: ‘Through no onslaught on creatures, onslaught on creatures should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which onslaught on creatures might be a cause; for if I were to make onslaught on creatures, not only would self upbraid me as a result of making onslaught on creatures, but intelligent men (also) after scrutinising, would blame me as a result of making onslaught on creatures; and at the breaking up of the body after dying a bad bourne would be expected as a result of making onslaught on creatures. This is indeed a fetter, this is a hindrance, that is to say onslaught on creatures. But for one who refrains from onslaught on creatures there are not those destructive and consuming cankers that might arise as a result of making onslaught on creatures.’ When I said: ‘Through no onslaught on creatures, onslaught on creatures should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through taking what is given, taking what is not given should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which taking what is not given might be a cause; for if I were to take what is not given, not only would self upbraid me as a result of taking what is not given, but intelligent men (also) after scrutinising, would blame me as a result of taking what is not given; and at the breaking up of the body after dying a bad bourne would be expected as a result of taking what is not given. This is indeed a fetter, this is a hindrance, that is to say taking what is not given. But for one who refrains from taking what is not given there are not those destructive and consuming cankers that might arise as a result of taking what is not given.’ When I said: ‘Through taking what is given, taking what is not given should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through speaking truth, lying speech should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which lying speech might be a cause; for if I were use lying speech, not only would self upbraid me as a result of using lying speech, but intelligent men (also) after scrutinising, would blame me as a result of using lying speech; and at the breaking up of the body after dying a bad bourne would be expected as a result of using lying speech. This is indeed a fetter, this is a hindrance, that is to say using lying speech. But for one who refrains from using lying speech there are not those destructive and consuming cankers that might arise as a result of using lying speech.’ When I said: ‘Through speaking truth, lying speech should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through unslanderous speech, slanderous speech should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which slanderous speech might be a cause; for if I were to use slanderous speech, not only would self upbraid me as a result of using slanderous speech, but intelligent men (also) after scrutinising, would blame me as a result of using slanderous speech; and at the breaking up of the body after dying a bad bourne would be expected as a result of using slanderous speech. This is indeed a fetter, this is a hindrance, that is to say using slanderous speech. But for one who refrains from using slanderous speech there are not those destructive and consuming cankers that might arise as a result of using slanderous speech.’ When I said: ‘Through unslanderous speech, slanderous speech should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through non-covetise and greed, covetise and greed should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which covetise and greed might be a cause; for if I were covetous and greedy, not only would self upbraid me as a result of covetise and greed, but intelligent men (also) after scrutinising, would blame me as a result of covetise and greed; and at the breaking up of the body after dying a bad bourne would be expected as a result of covetise and greed. This is indeed a fetter, this is a hindrance, that is to say covetise and greed. But for one who refrains from covetise and greed there are not those destructive and consuming cankers that might arise as a result of covetise and greed.’ When I said: ‘Through non-covetise and greed, covetise and greed should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through no angry fault-finding, angry fault-finding should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which angry fault-finding might be a cause; for if I were angry and fault-finding, not only would self upbraid me as a result of angry fault-finding, but intelligent men (also) after scrutinising, would blame me as a result of angry fault-finding; and at the breaking up of the body after dying a bad bourne would be expected as a result of angry fault-finding. This is indeed a fetter, this is a hindrance, that is to say angry fault-finding. But for one who refrains from angry fault-finding there are not those destructive and consuming cankers that might arise as a result of angry fault-finding.’ When I said: ‘Through no angry fault-finding, angry fault-finding should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through no wrathful rage, wrathful rage should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which wrathful rage might be a cause; for if I were wrathful and enraged, not only would self upbraid me as a result of wrathful rage, but intelligent men (also) after scrutinising, would blame me as a result of wrathful rage; and at the breaking up of the body after dying a bad bourne would be expected as a result of wrathful rage. This is indeed a fetter, this is a hindrance, that is to say wrathful rage. But for one who refrains from wrathful rage there are not those destructive and consuming cankers that might arise as a result of wrathful rage.’ When I said: ‘Through no wrathful rage, wrathful rage should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through no arrogance, arrogance should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which arrogance might be a cause; for if I were arrogant, not only would self upbraid me as a result of arrogance, but intelligent men (also) after scrutinising, would blame me as a result of arrogance; and at the breaking up of the body after dying a bad bourne would be expected as a result of arrogance. This is indeed a fetter, this is a hindrance, that is to say arrogance. But for one who refrains from arrogance there are not those destructive and consuming cankers that might arise as a result of arrogance.’ When I said: ‘Through no arrogance, arrogance should be got rid of,’ it was said in reference to this.”

These, householder, are the eight things spoken of in brief, (now) explained in detail, that, in the discipline for an ariyan, conduce to the giving up of avocations. But not even yet in the discipline for an ariyan is there an entire giving up in every way of all avocations.”

“But how is it, revered sir, in the discipline for an ariyan there is an entire giving up in every way of all avocations? It were good, revered sir, if the Lord were to teach me Dhamma as to how, in the discipline for an ariyan, there is an entire giving up in every way of all avocations.” “Well then, householder, listen, attend carefully and I will speak.” “Yes, revered sir,” the householder Potaliya answered the Lord in assent. The Lord spoke thus:

Attachment to Worldly Pleasures

“It is, householder, as if a dog, overcome by hunger and exhaustion were to happen on a slaughtering place for cows, and the skilled cattle-butcher there or his apprentice were to fling him a bone, scraped and well scraped, fleshless, but with a smearing of blood. What do you think about this, householder? Could that dog, gnawing such a bone, scraped and well scraped, fleshless, but with a smearing of blood, appease his hunger and exhaustion?’ “No, revered sir. What is the reason for this? That bone, revered sir, is scraped and well scraped, fleshless, but although it has a smearing of blood, that dog would be worn out with fatigue or ever he got anything from it.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened to a skeleton by the Lord, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if a vulture or kite or hawk seizing a lump of flesh were to fly upwards, and other vultures, kites and hawks following hard after it were to tear at it and pull it to pieces. What do you think about this, householder? If that vulture or kite or hawk were not to let go quickly of that lump of flesh, would it, from that cause, come to death or pain like unto death?” “Yes, revered sir.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened to a lump of flesh by the Lord, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as though a man might come along bringing a blazing grass torch against the wind. What do you think about this, householder? If that man were not to let go quickly of that blazing grass torch, would it burn his hand or burn his arm or burn another part of his body so that, from that cause, he would come to death or pain like unto death?” “Yes, revered sir.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to a grass torch, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if there might be a pit of glowing embers, deeper than a man's height, full of embers that were neither flaming nor smoking, and a man might come along wanting to live, not wanting to die, wanting happiness, recoiling from pain; but two strong men, having grasped hold of his arms, might drag him towards that pit of glowing embers. What do you think about this, householder? Would not that man twist his body this way and that?” “Yes, revered sir. What is the reason for this? Revered sir, that man realises: ‘If I fall down into this pit of glowing embers, from that cause I will come to death or pain like unto death.’” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to a pit of glowing embers, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if a man might see in a dream delightful parks, delightful woods, delightful stretches of level ground and delightful lakes; but on waking up could see nothing. Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to a dream, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if a man, having borrowed a loan of wealth, a fashionable vehicle and splendid jewels and ear-ornaments, might go forth into the bazaar, honoured for his loan of wealth, surrounded by it, so that people having seen him might say: ‘This man is indeed wealthy, and undoubtedly wealthy men enjoy their wealth thus’; but the veritable owners, wherever they might, see him, might take away what was theirs. What do you think about this, householder? Would that man have had enough of being other (than what he is)?” “Yes, revered sir. What is the reason for this? It is, revered sir, that the veritable owners take away what is theirs.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to what is borrowed, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if in a dense forest thicket not far from a village or a market town there might be a tree laden with ripe fruit, but with no fruit fallen to the ground; and a man might come along walking about and aiming at fruit, seeking for fruit, looking about for fruit; having plunged into that forest thicket, he might see that tree laden with ripe fruit, and it might occur to him: ‘This tree is laden with ripe fruit, but no fruit has fallen to the ground. However, I know how to climb a tree. Suppose that I, having climbed this tree, should eat as much as I like and should fill my clothes? So he, having climbed that tree, might eat as much as he liked and might fill his clothes. Then a second man might come along walking about and aiming at fruit, seeking for fruit, looking about for fruit, and bringing a sharp axe. Having plunged into that forest thicket, he might see that tree laden with ripe fruit, and it might occur to him: ‘This tree is laden with ripe fruit but no fruit has fallen to the ground. Now, I don't know how to climb a tree, so suppose that I, having cut down this tree at the root, should eat as much as I like and should fill my clothes? So he might cut down this tree at the root. What do you think about this, householder? Unless he came down very quickly, would not that tree in falling crush the hand or the foot or another part of the body of that man who had first climbed the tree, so that, from that cause he might come to death or to pain like unto death?” “Yes, revered sir.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to the fruits of a tree, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

The First Super-knowledge

This ariyan disciple, householder, who has come to this matchless purification through equanimity and mindfulness, recollects a variety of former habitations, that is to say: One birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration; such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here. Thus he remembers divers former abodes in all their modes and detail.

The Second Super-knowledge

This ariyan disciple, householder, who has come to this matchless purification through equanimity and mindfulness, with the purified deva-vision surpassing that of men, sees beings as they pass hence or come to be; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of their deeds, and he thinks: Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct of speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view, these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya Hell. But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view, these, at the breaking up of the body after dying, have arisen in a good bourn, a heaven world. Thus with the purified deva-vision surpassing that of men he sees beings as they pass hence or come to be; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of their deeds.

The Third Super-knowledge

This ariyan disciple, householder, who has come to this matchless purification through equanimity and mindfulness, by the destruction of the cankers having here-now realised by his own super-knowledge the freedom of mind and the freedom through wisdom that are cankerless, enters and abides therein. It is to this extent, householder, that in the discipline for an ariyan there is an entire giving up in every way of all avocations.

What do you think about this, householder? Do you behold in yourself a giving up of avocations such as is, in the discipline for an ariyan, an entire giving up in every way of all avocations?” “Who am I, revered sir, that there is an entire giving up of all avocations in every way? I, revered sir, am far from the entire giving up in every way of all avocations according to the discipline for an ariyan. For hitherto we, revered sir, deemed wanderers belonging to other sects to be superior although they are inferior; although they are inferior we offered them food for superiors; although they are inferior we placed them in places for superiors. And we, revered sir, deemed monks to be inferior although they are superior; although they are superior we offered them food for inferiors; although they are superior we placed them in places for inferiors. But now we, revered sir, will know that wanderers belonging to other sects, being inferior, are inferior; because they are inferior we will offer them food for inferiors; because they are inferior we will place them in places for inferiors. And we, revered sir, will know that monks, being superior, are superior; because they are superior we will offer them food for superiors; because they are superior we will place them in places for superiors.

Indeed, revered sir, the Lord has inspired in me a recluse's regard for recluses, a recluse's satisfaction in recluses, a recluse's reverence for recluses. It is excellent, revered sir, it is excellent, revered sir. Revered sir, it is as if one might set upright what had been upset, or might disclose what was covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes, even so in many a figure has Dhamma been made clear by the Lord. I, revered sir, am going to the Lord for refuge and to Dhamma and to the Order of monks. May the Lord accept me as a lay follower going for refuge from this day forth for as long as life lasts.”

Discourse to Potaliya: The Fourth

Thus have I heard. On one occasion the Blessed One was living in the country of the Anguttarāpans where there was a town of theirs named Āpaṇa.

Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Āpaṇa for alms. When he had wandered for alms in Āpaṇa and had returned from his almsround, after his meal he went to a certain grove for the day’s abiding. Having entered the grove, he sat down at the root of a tree.

Potaliya the householder, while walking and wandering for exercise, wearing full dress with parasol and sandals, also went to the grove, and having entered the grove, he went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he stood at one side. The Blessed One said to him: “There are seats, householder, sit down if you like.”

When this was said, the householder Potaliya thought: “The recluse Gotama addresses me as ‘householder,’” and angry and displeased, he remained silent.

A second time the Blessed One said to him: “There are seats, householder, sit down if you like.” And a second time the householder Potaliya thought: “The recluse Gotama addresses me as ‘householder,’” and angry and displeased, he remained silent.

A third time the Blessed One said to him: “There are seats, householder, sit down if you like.” When this was said, the householder Potaliya thought: “The recluse Gotama addresses me as ‘householder,’” and angry and displeased, he said to the Blessed One: “Master Gotama, it is neither fitting nor proper that you address me as ‘householder.’”

“Householder, you have the aspects, marks, and signs of a householder.”

“Nevertheless, Master Gotama, I have given up all my works and cut off all my affairs.”

“In what way, householder, have you given up all your works and cut off all your affairs?”

“Master Gotama, I have given all my wealth, grain, silver, and gold to my children as their inheritance. I do not advise or blame them about such matters but merely live on food and clothing. That is how I have given up all my works and cut off all my affairs.”

“Householder, the cutting off of affairs as you describe it is one thing, but in the Noble One’s Discipline the cutting off of affairs is different.”

“What is the cutting off of affairs like in the Noble One’s Discipline, venerable sir? It would be good, venerable sir, if the Blessed One would teach me the Dhamma, showing what the cutting off of affairs is like in the Noble One’s Discipline.”

“Then listen, householder, and attend closely to what I shall say.”

“Yes, venerable sir,” Potaliya the householder replied. The Blessed One said this:

“Householder, there are these eight things in the Noble One’s Discipline that lead to the cutting off of affairs. What are the eight? With the support of the non-killing of living beings, the killing of living beings is to be abandoned. With the support of taking only what is given, the taking of what is not given is to be abandoned. With the support of truthful speech, false speech is to be abandoned. With the support of unmalicious speech, malicious speech is to be abandoned. With the support of no rapacity and greed, rapacity and greed are to be abandoned. With the support of no spite and scolding, spite and scolding are to be abandoned. With the support of no anger and irritation, anger and irritation are to be abandoned. With the support of non-arrogance, arrogance is to be abandoned. These are the eight things, stated in brief without being expounded in detail, that lead to the cutting off of affairs in the Noble One’s Discipline.”

“Venerable sir, it would be good if, out of compassion, the Blessed One would expound to me in detail these eight things that lead to the cutting off of affairs in the Noble One’s Discipline, which have been stated in brief by the Blessed One without being expounded in detail.”

“Then listen, householder, and attend closely to what I shall say.”

“Yes, venerable sir,” Potaliya the householder replied. The Blessed One said this:

“‘With the support of the non-killing of living beings, the killing of living beings is to be abandoned.’ So it was said. And with reference to what was this said? Here a noble disciple considers thus: ‘I am practising the way to the abandoning and cutting off of those fetters because of which I might kill living beings. If I were to kill living beings, I would blame myself for doing so; the wise, having investigated, would censure me for doing so; and on the dissolution of the body, after death, because of killing living beings an unhappy destination would be expected. But this killing of living beings is itself a fetter and a hindrance. And while taints, vexation, and fever might arise through the killing of living beings, there are no taints, vexation, and fever for one who abstains from killing living beings.’ So it is with reference to this that it was said: ‘With the support of the non-killing of living beings, the killing of living beings is to be abandoned.’

“‘With the support of taking only what is given, the taking of what is not given is to be abandoned.’ So it was said…

“‘With the support of truthful speech, false speech is to be abandoned.’ So it was said…

“‘With the support of unmalicious speech, malicious speech is to be abandoned.’ So it was said…

“‘With the support of no rapacity and greed, rapacity and greed are to be abandoned.’ So it was said…

“‘With the support of no spite and scolding, spite and scolding are to be abandoned.’ So it was said…

“‘With the support of no anger and irritation, anger and irritation are to be abandoned.’ So it was said…

“‘With the support of non-arrogance, arrogance is to be abandoned.’ So it was said. And with reference to what was this said? Here a noble disciple considers thus: ‘I am practising the way to the abandoning and cutting off of those fetters because of which I might be arrogant. If I were to be arrogant, I would blame myself for this; the wise, having investigated, would censure me for this; and on the dissolution of the body, after death, because of being arrogant an unhappy destination would be expected. But this arrogance is itself a fetter and a hindrance. And while taints, vexation, and fever might arise through arrogance, there are no taints, vexation, and fever for one who is not arrogant.’ So it is with reference to this that it was said: ‘With the support of non-arrogance, arrogance is to be abandoned.’

“These eight things that lead to the cutting off of affairs in the Noble One’s Discipline have now been expounded in detail. But the cutting off of affairs in the Noble One’s Discipline has not yet been achieved entirely and in all ways.”

“Venerable sir, how is the cutting off of affairs in the Noble One’s Discipline achieved entirely and in all ways? It would be good, venerable sir, if the Blessed One would teach me the Dhamma, showing me how the cutting off of affairs in the Noble One’s Discipline is achieved entirely and in all ways.”

“Then listen, householder, and attend closely to what I shall say.”

“Yes, venerable sir,” Potaliya the householder replied. The Blessed One said this:

“Householder, suppose a dog, overcome by hunger and weakness, was waiting by a butcher’s shop. Then a skilled butcher or his apprentice would toss the dog a well hacked, clean hacked skeleton of meatless bones smeared with blood. What do you think, householder? Would that dog get rid of his hunger and weakness by gnawing such a well hacked, clean hacked skeleton of meatless bones smeared with blood?”

“No, venerable sir. Why is that? Because that was a skeleton of well hacked, clean hacked meatless bones smeared with blood. Eventually that dog would reap weariness and disappointment.”

“So too, householder, a noble disciple considers thus: ‘Sensual pleasures have been compared to a skeleton by the Blessed One; they provide much suffering and much despair, while the danger in them is great.’ Having seen this thus as it actually is with proper wisdom, he avoids the equanimity that is diversified, based on diversity, and develops the equanimity that is unified, based on unity, where clinging to the material things of the world utterly ceases without remainder.

“Householder, suppose a vulture, a heron, or a hawk seized a piece of meat and flew away, and then vultures, herons, and hawks pursued it and pecked and clawed it. What do you think, householder? If that vulture, heron, or hawk does not quickly let go of that piece of meat, wouldn’t it incur death or deadly suffering because of that?”

“Yes, venerable sir.”

“So too, householder, a noble disciple considers thus: ‘Sensual pleasures have been compared to a piece of meat by the Blessed One; they provide much suffering and much despair, while the danger in them is great.’ Having seen this thus as it actually is with proper wisdom…clinging to the material things of the world utterly ceases without remainder.

“Householder, suppose a man took a blazing grass torch and went against the wind. What do you think, householder? If that man does not quickly let go of that blazing grass torch, wouldn’t that blazing grass torch burn his hand or his arm or some other part of his body, so that he might incur death or deadly suffering because of that?”

“Yes, venerable sir.”

“So too, householder, a noble disciple considers thus: ‘Sensual pleasures have been compared to a grass torch by the Blessed One; they provide much suffering and much despair, while the danger in them is great.’ Having seen this thus as it actually is with proper wisdom…clinging to the material things of the world utterly ceases without remainder.

“Householder, suppose there were a charcoal pit deeper than a man’s height full of glowing coals without flame or smoke. Then a man came who wanted to live and not to die, who wanted pleasure and recoiled from pain, and two strong men seized him by both arms and dragged him towards that charcoal pit. What do you think, householder? Would that man twist his body this way and that?”

“Yes, venerable sir. Why is that? Because that man knows that if he falls into that charcoal pit, he will incur death or deadly suffering because of that.”

“So too, householder, a noble disciple considers thus: ‘Sensual pleasures have been compared to a charcoal pit by the Blessed One; they provide much suffering and much despair, while the danger in them is great.’ Having seen this thus as it actually is with proper wisdom…clinging to the material things of the world utterly ceases without remainder.

“Householder, suppose a man dreamt about lovely parks, lovely groves, lovely meadows, and lovely lakes, and on waking he saw nothing of it. So too, householder, a noble disciple considers thus: ‘Sensual pleasures have been compared to a dream by the Blessed One; they provide much suffering and much despair, while the danger in them is great.’ Having seen this thus as it actually is with proper wisdom…clinging to the material things of the world utterly ceases without remainder.

“Householder, suppose a man borrowed goods on loan —a fancy carriage and fine-jewelled earrings—and preceded and surrounded by those borrowed goods he went to the marketplace. Then people, seeing him, would say: ‘Sirs, that is a rich man! That is how the rich enjoy their wealth!’ Then the owners, whenever they saw him, would take back their things. What do you think, householder? Would that be enough for that man to become dejected?”

“Yes, venerable sir. Why is that? Because the owners took back their things.”

“So too, householder, a noble disciple considers thus: ‘Sensual pleasures have been compared to borrowed goods by the Blessed One; they provide much suffering and much despair, while the danger in them is great.’ Having seen this thus as it actually is with proper wisdom…clinging to material things of the world utterly ceases without remainder.

“Householder, suppose there were a dense grove not far from some village or town, within which there was a tree laden with fruit but none of its fruit had fallen to the ground. Then a man came needing fruit, seeking fruit, wandering in search of fruit, and he entered the grove and saw the tree laden with fruit. Thereupon he thought: ‘This tree is laden with fruit but none of its fruit has fallen to the ground. I know how to climb a tree, so let me climb this tree, eat as much fruit as I want, and fill my bag.’ And he did so. Then a second man came needing fruit, seeking fruit, wandering in search of fruit, and taking a sharp axe, he too entered the grove and saw that tree laden with fruit. Thereupon he thought: ‘This tree is laden with fruit but none of its fruit has fallen to the ground. I do not know how to climb a tree, so let me cut this tree down at its root, eat as much fruit as I want, and fill my bag.’ And he did so. What do you think, householder? If that first man who had climbed the tree doesn’t come down quickly, when the tree falls, wouldn’t he break his hand or his foot or some other part of his body, so that he might incur death or deadly suffering because of that?”

“Yes, venerable sir.”

“So too, householder, a noble disciple considers thus: ‘Sensual pleasures have been compared to fruits on a tree by the Blessed One; they provide much suffering and much despair, while the danger in them is great.’ Having seen this thus as it actually is with proper wisdom, he avoids the equanimity that is diversified, based on diversity, and develops the equanimity that is unified, based on unity, where clinging to the material things of the world utterly ceases without remainder.

“Based upon that same supreme mindfulness whose purity is due to equanimity, this noble disciple recollects his manifold past lives, that is, one birth, two births…as Sutta 51, §24…Thus with their aspects and particulars he recollects his manifold past lives.

“Based upon that same supreme mindfulness whose purity is due to equanimity, with the divine eye, which is purified and surpasses the human, this noble disciple sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate…as Sutta 51, §25…and he understands how beings pass on according to their actions.

“Based upon that same supreme mindfulness whose purity is due to equanimity, by realising for himself with direct knowledge, this noble disciple here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

“At this point, householder, the cutting off of affairs in the Noble One’s Discipline has been achieved entirely and in all ways. What do you think, householder? Do you see in yourself any cutting off of affairs like this cutting off of affairs in the Noble One’s Discipline when it is achieved entirely and in all ways?”

“Venerable sir, who am I that I should possess any cutting off of affairs entirely and in all ways like that in the Noble One’s Discipline? I am far indeed, venerable sir, from that cutting off of affairs in the Noble One’s Discipline when it has been achieved entirely and in all ways. For, venerable sir, though the wanderers of other sects are not thoroughbreds, we imagined that they are thoroughbreds; though they are not thoroughbreds, we fed them the food of thoroughbreds; though they are not thoroughbreds, we set them in the place of thoroughbreds. But though the bhikkhus are thoroughbreds, we imagined that they are not thoroughbreds; though they are thoroughbreds, we fed them the food of those who are not thoroughbreds; though they are thoroughbreds, we set them in the place of those who are not thoroughbreds. But now, venerable sir, as the wanderers of other sects are not thoroughbreds, we shall understand that they are not thoroughbreds; as they are not thoroughbreds, we shall feed them the food of those who are not thoroughbreds; as they are not thoroughbreds, we shall set them in the place of those who are not thoroughbreds. But as the bhikkhus are thoroughbreds, we shall understand that they are thoroughbreds; as they are thoroughbreds, we shall feed them the food of thoroughbreds; as they are thoroughbreds, we shall set them in the place of those who are thoroughbreds. Venerable sir, the Blessed One has inspired in me love for recluses, confidence in recluses, reverence for recluses.

“Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.”