MN54 — Potaliya Sutta
Thus have I heard:
At one time, the Blessed One was staying in the Anguttarapā region, in a market town named Āpaṇa.
Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Āpaṇa for alms.
Having walked for alms in Āpaṇa and after his meal, he went to a certain forest grove for the day's abiding.
Having entered that forest grove, he sat down at the root of a certain tree for the day's abiding.
Potaliya the householder, dressed in fine clothes and carrying a parasol and sandals, was walking and wandering about when he approached that forest grove. Approaching it, he went to where the Blessed One was; having approached, he exchanged greetings with the Blessed One.
After exchanging greetings and cordial talk, he stood to one side. While standing to one side, the Blessed One said to Potaliya the householder, There are seats available, householder; if you wish, you may sit down.
When this was said, Potaliya the householder, displeased and angry, remained silent, thinking, The ascetic Gotama addresses me as a householder.
For the second time, the Blessed One...
For the third time, the Blessed One said to Potaliya the householder, There are seats available, householder; if you wish, you may sit down.
When this was said, Potaliya the householder, displeased and angry, said to the Blessed One, It is not proper, Master Gotama, it is not appropriate that you address me as a householder.
Those are indeed the signs, the characteristics, the indications by which you are recognized as a householder.
But, Master Gotama, I have renounced all my work and cut off all my business.
In what way have you renounced all your work and cut off all your business?
Here, Master Gotama, whatever wealth I had, whether grain, silver, or gold, I have handed it all over to my children as their inheritance, and I live relying on them, without giving orders or making demands, concerned only with food and clothing. In this way, Master Gotama, I have renounced all my work and cut off all my business.
You speak of cutting off business in one way but in the Noble One's discipline, business is cut off in another way.
In what way, venerable sir, is business cut off in the Noble One's discipline?
Venerable sir, may the Blessed One teach me the Dhamma in such a way that it leads to the cutting off of worldly transactions in the noble discipline.
Then listen and pay close attention, I will speak.
Yes, venerable sir, replied the householder Potaliya to the Blessed One.
The Blessed One said this: There are these eight things that lead to the cutting off of worldly transactions in the noble discipline.
What are the eight?
Relying on non-killing, killing should be abandoned;
Relying on giving, stealing should be abandoned;
Relying on truthfulness, false speech should be abandoned;
Relying on non-slanderous speech, slanderous speech should be abandoned;
Relying on non-greed, greed should be abandoned;
Relying on non-ill-will, ill-will should be abandoned;
Relying on non-anger, anger should be abandoned;
Relying on non-conceit, conceit should be abandoned.
These are the eight things briefly stated, not explained in detail, that lead to the cutting off of worldly transactions in the noble discipline.
Venerable sir, the eight things that the Blessed One has briefly stated, not explained in detail, that lead to the cutting off of worldly transactions in the noble discipline, may the Blessed One explain these eight things in detail out of compassion.
Then listen and pay close attention, I will speak.
Yes, venerable sir, replied the householder Potaliya to the Blessed One.
The Blessed One said this: Relying on non-killing, killing should be abandoned: this is what was said, and why was it said?
Here a noble disciple reflects thus: For the sake of those fetters by which I might become a killer, I am practicing for the abandoning and cutting off of those fetters.
If I were a killer, I would blame myself for the reason of killing, and wise people, having investigated, would criticize me for the reason of killing, and upon the breaking up of the body after death, a bad destination would be expected for the reason of killing.
This is indeed a fetter, this is an obstruction, namely, killing.
And the defilements, distress, and fever that would arise because of killing, do not arise for one who abstains from killing.
Relying on non-killing, killing should be abandoned:
this is what was said, and this is why it was said.
Relying on giving, stealing should be abandoned: this is what was said, and why was it said?
Here a noble disciple reflects thus: For the sake of those fetters by which I might become a taker of what is not given, I am practicing for the abandoning and cutting off of those fetters.
If I were to take what is not given, I would blame myself for taking what is not given, and wise people, having investigated, would criticize me for taking what is not given. After the breaking up of the body, after death, a bad destination would be expected because of taking what is not given.
This is indeed a fetter, this is an obstruction, that is, taking what is not given.
And the taints, distress, and fever that would arise because of taking what is not given, do not arise for one who abstains from taking what is not given.
Based on giving, taking what is not given should be abandoned:
thus what was said is in reference to this.
Based on truthfulness, false speech should be abandoned:
thus what was said, what is it in reference to?
Here a noble disciple reflects thus: For the sake of those fetters by which I might become a false speaker, I am practicing for the abandoning and cutting off of those fetters.
If I were to speak falsely, I would blame myself for false speech, and wise people, having investigated, would criticize me for false speech. After the breaking up of the body, after death, a bad destination would be expected because of false speech.
This is indeed a fetter, this is an obstruction, that is, false speech.
And the taints, distress, and fever that would arise because of false speech, do not arise for one who abstains from false speech.
Based on truthfulness, false speech should be abandoned:
thus what was said is in reference to this.
Based on non-divisive speech, divisive speech should be abandoned:
thus what was said, what is it in reference to?
Here a noble disciple reflects thus: For the sake of those fetters by which I might become a speaker of divisive speech, I am practicing for the abandoning and cutting off of those fetters.
If I were to speak divisively, I would blame myself for divisive speech, and wise people, having investigated, would criticize me for divisive speech. After the breaking up of the body, after death, a bad destination would be expected because of divisive speech.
This is indeed a fetter, this is an obstruction, that is, divisive speech.
And the taints, distress, and fever that would arise because of divisive speech, do not arise for one who abstains from divisive speech.
Relying on non-divisive speech, divisive speech should be abandoned:
Thus, what was said is based on this.
Relying on non-greed and non-covetousness, greed and covetousness should be abandoned: thus, what was said, what is it based on?
Here a noble disciple reflects thus:
For the sake of those fetters by which I would be greedy and covetous, I am engaged in the abandonment and eradication of those fetters.
If I were greedy and covetous, even I would blame myself due to greed and covetousness, and the wise, after examining, would criticize me due to greed and covetousness. After the breakup of the body, after death, a bad destination is expected due to greed and covetousness.
This very fetter, this hindrance, is what is called greed and covetousness.
And the taints, distress, and fever that would arise due to greed and covetousness, for one who has abstained from greed and covetousness, those taints, distress, and fever do not arise.
Relying on non-greed and non-covetousness, greed and covetousness should be abandoned:
Thus, what was said is based on this.
Relying on non-anger and non-resentment, anger and resentment should be abandoned: thus, what was said, what is it based on?
Here a noble disciple reflects thus:
For the sake of those fetters by which I would be angry and resentful, I am engaged in the abandonment and eradication of those fetters.
If I were angry and resentful, even I would blame myself due to anger and resentment, and the wise, after examining, would criticize me due to anger and resentment. After the breakup of the body, after death, a bad destination is expected due to anger and resentment.
This very fetter, this hindrance, is what is called anger and resentment.
And the taints, distress, and fever that would arise due to anger and resentment, for one who has abstained from anger and resentment, those taints, distress, and fever do not arise.
Relying on non-anger and non-resentment, anger and resentment should be abandoned:
Thus, what was said is based on this.
Relying on non-ill-will and non-distress, ill-will and distress should be abandoned: thus, what was said, what is it based on?
Here a noble disciple reflects thus:
For the sake of those fetters by which I would be filled with ill-will and distress, I am engaged in the abandonment and eradication of those fetters.
If I were filled with ill-will and distress, even I would blame myself due to ill-will and distress, and the wise, after examining, would criticize me due to ill-will and distress. After the breakup of the body, after death, a bad destination is expected due to ill-will and distress.
This indeed is the bond, this is the hindrance, which is the vexation of anger.
And the defilements, torments, and burnings that would arise due to the vexation of anger, do not occur for one who is free from the vexation of anger.
Relying on freedom from vexation, the vexation of anger should be abandoned:
Thus, what was said is said because of this.
Relying on non-conceit, conceit should be abandoned: thus indeed this was said, but what is it said because of?
Here a noble disciple reflects thus:
Because of the fetters, I would be conceited, but I am engaged in the abandonment and eradication of those fetters.
If I were conceited, even I would blame myself due to conceit, and the wise, having examined me, would criticize me due to conceit, and after the breaking up of the body, after death, a bad destination would be expected due to conceit.
This indeed is the bond, this is the hindrance, which is conceit.
And the defilements, torments, and burnings that would arise due to conceit, do not occur for one who is free from conceit.
Relying on non-conceit, conceit should be abandoned:
Thus, what was said is said because of this.
These are the eight things briefly stated, elaborated in detail, which lead to the cutting off of worldly affairs in the noble discipline;
But in the noble discipline, there is not yet a complete, total, all-around cutting off of worldly affairs.
But how, venerable sir, in the noble discipline, is there a complete, total, all-around cutting off of worldly affairs?
Please, venerable sir, may the Blessed One teach me the Dhamma in such a way that in the noble discipline, there is a complete, total, all-around cutting off of worldly affairs.
Then listen, pay close attention, I will speak.
Yes, venerable sir, replied Potaliya the householder to the Blessed One.
The Blessed One said this:
1. The Discourse on the Dangers of Sensual Pleasures
Just as a dog overcome by hunger and weakness would be waiting at a butcher's shop.
A skilled butcher or his apprentice would toss him a well-cleansed, well-cut, fleshless, blood-smeared bone.
What do you think
would that dog, licking that well-cleansed, well-cut, fleshless, blood-smeared bone, appease his hunger and weakness?
No, venerable sir.
Why is that?
Because, venerable sir, it is a skeleton, stripped of flesh, devoid of meat, smeared with blood. That dog would only gain fatigue and frustration.
In the same way a noble disciple reflects: Sensual pleasures have been compared to a skeleton by the Blessed One, full of suffering, full of despair, with more drawbacks.
Seeing this reality with right wisdom, he avoids the diverse and varied equanimity, and develops the equanimity that is unified and focused, where all worldly attachments cease without remainder.
Just as a vulture, a crow, or a hawk might fly away with a piece of meat. Other vultures, crows, or hawks would pursue it, peck at it, and make it release the meat.
What do you think if that vulture, crow, or hawk does not quickly let go of the piece of meat, would it not face death or deadly suffering because of that?
Yes, venerable sir.
In the same way a noble disciple reflects: Sensual pleasures have been compared to a piece of meat by the Blessed One, full of suffering, full of despair, with more drawbacks.
Seeing this reality with right wisdom, he avoids the diverse and varied equanimity, and develops the equanimity that is unified and focused, where all worldly attachments cease without remainder.
Just as a man might take a burning torch and walk against the wind.
What do you think if that man does not quickly let go of the burning torch, would it not burn his hand, arm, or some other part of his body, and would he not face death or deadly suffering because of that?
Yes, venerable sir.
In the same way a noble disciple reflects: Sensual pleasures have been compared to a burning torch by the Blessed One, full of suffering, full of despair, with more drawbacks.
Seeing this reality with right wisdom, he develops that very equanimity.
Just as there might be a pit of glowing coals, deeper than a man's height, full of burning coals, without flames or smoke.
Then a man comes along, desiring to live, not to die, desiring happiness, averse to suffering.
Two strong men would seize him by the arms and drag him towards the pit of glowing coals.
What do you think
would that person bend his body in this way and that?
Yes, venerable sir.
What is the reason for that?
Because, venerable sir, that person knows, I will fall into this pit of embers, and as a result, I will either die or suffer death-like pain.
In the same way a noble disciple reflects thus:
The Buddha has declared that sensual pleasures are like a pit of embers, full of suffering and despair, with greater danger here.
Seeing this as it really is with right wisdom, he develops equanimity towards it.
Just as a person might see a delightful park, a delightful forest, a delightful land, or a delightful lotus pond in a dream.
Upon waking, he would see nothing.
In the same way a noble disciple reflects thus:
The Buddha has declared that sensual pleasures are like a dream, full of suffering and despair, with greater danger here.
He develops equanimity towards it.
Just as a person might borrow wealth, a vehicle, or a pair of earrings.
Accompanied and surrounded by this borrowed wealth, he would enter a marketplace.
People seeing him would say,
This person is wealthy, indeed, this is how the wealthy enjoy their wealth.
But wherever the owners saw him, they would take back their property.
What do you think is that person capable of changing the situation?
Yes, venerable sir.
What is the reason for that?
Because, venerable sir, the owners are taking back their property.
In the same way a noble disciple reflects thus:
The Buddha has declared that sensual pleasures are like borrowed goods, full of suffering and despair, with greater danger here.
He develops equanimity towards it.
Just as not far from a village or town, there might be a dense forest.
In it, there is a tree with ripe and unripe fruits, and no fruits have fallen to the ground.
Then a person seeking fruits, searching for fruits, wandering in search of fruits, would come.
Having entered that forest, he would see that tree with ripe and unripe fruits.
He would think,
This tree has ripe and unripe fruits, and there are no fruits on the ground.
I know how to climb trees.
Why dont I climb this tree and eat as much as I like and fill my lap?
Having climbed the tree, he would eat as much as he wanted and fill his lap.
Then another man would come, seeking fruit, searching for fruit, carrying a sharp axe.
He would enter the forest and see the tree, full of fruit and bearing fruit.
He would think, This tree is full of fruit and bearing fruit, and there are no fruits fallen on the ground.
But I do not know how to climb the tree.
What if I were to cut this tree at the root and eat as much as I wanted and fill my lap?
He would cut the tree at the root.
What do you think
if the man who first climbed the tree did not quickly come down, would the falling tree break his hand or break his foot or break some other limb, and as a result, would he meet death or suffer severe pain?
Yes, sir.
In the same way a noble disciple reflects thus:
The pleasures of the senses are like the fruits of a tree, as declared by the Blessed One, full of suffering, full of distress, with more danger.
Seeing this as it really is with right wisdom, he avoids the diverse and varied equanimity and develops the equanimity that is unified and focused, where all clinging to worldly things ceases without remainder.
That noble disciple, having attained this supreme purity of equanimity and mindfulness, recollects his manifold past lives,
such as one birth, two births, and so on, recollecting his manifold past lives with their aspects and details.
That noble disciple, having attained this supreme purity of equanimity and mindfulness, with the divine eye, purified and surpassing the human, sees beings passing away and being reborn, inferior and superior, fair and ugly, well-faring and ill-faring, and understands how beings fare according to their actions.
That noble disciple, having attained this supreme purity of equanimity and mindfulness, through the destruction of the taints, attains and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowing in this very life.
To this extent in the discipline of the noble ones, there is the complete and utter cessation of all conventional terms.
What do you think
As in the noble discipline, there is a complete and total cessation of all transactions, do you see such a cessation of transactions in yourself?
Who am I, venerable sir, and what is the complete and total cessation of all transactions in the noble discipline?
I am far from the complete and total cessation of all transactions in the noble discipline, venerable sir.
For, venerable sir, previously we thought of the other sectarian wanderers as knowingable when they were not, we ate food from them thinking it was from the knowingable when it was not, and we placed them in positions thinking they were knowingable when they were not.
But we, venerable sir, thought of the disciples as not knowingable when they were, we ate food from them thinking it was not from the knowingable when it was, and we placed them in positions thinking they were not knowingable when they were.
Now, venerable sir, we will know the other sectarian wanderers as not knowingable when they are not, we will eat food from them knowing it is not from the knowingable when it is not, and we will place them in positions knowing they are not knowingable when they are not.
But we, venerable sir, will know the disciples as knowingable when they are, we will eat food from them knowing it is from the knowingable when it is, and we will place them in positions knowing they are knowingable when they are.
Indeed, venerable sir, the Blessed One has inspired in me love for ascetics, confidence in ascetics, and respect for ascetics.
Excellent, venerable sir, excellent, venerable sir.
Just as, venerable sir, one might set upright what was overturned, reveal what was hidden, show the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, venerable sir, the Dhamma has been explained by the Blessed One in many ways.
I go to the Blessed One for refuge, to the Dhamma, and to the community of disciples.
May the Blessed One accept me as a lay follower who has gone for refuge from this day forth for life.
The Potaliya Sutta is finished.