Majjhima Nikāya 54 Potaliyasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.
Potaliya Sutta
Thus have I heard
At one time the Blessed One was staying in the land of the Anguttarāpans, near the town named Āpaṇa.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi.
Then, in the morning, the Blessed One dressed, and taking his bowl and robe, entered Āpaṇa for alms.
Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.
After wandering for alms and having eaten, he went to a certain forest grove for the day’s abiding.
Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Having entered the grove, he sat down at the root of a tree.
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Potaliya the householder, while walking for exercise, dressed in fine clothes with parasol and sandals, also went to the grove.
Having entered it, he approached the Blessed One, exchanged greetings, and stood to one side.
The Blessed One said to him:
There are seats, householder.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.
Sit down if you wish.
When this was said, Potaliya thought:
Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.
The recluse Gotama addresses me as ‘householder!
Angry and displeased, he remained silent.
A second time the Blessed One said:
There are seats, householder.
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.
Sit down if you wish.
Again, Potaliya was angry and displeased, thinking:
The recluse Gotama addresses me as ‘householder!
Dutiyampi kho bhagavā …pe…
He remained silent.
tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.
A third time the Blessed One said:
There are seats, householder. Sit down if you wish.
Then Potaliya said:
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti.
Master Gotama, it is neither fitting nor proper that you address me as ‘householder.
The Blessed One replied:
Well you have the features, attributes, and signs of a householder.
Potaliya said:
“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti.
Master Gotama, I have given up all my work and cut off all my dealings.
“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. “Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti?
The Blessed One asked:
In what way have you given up all work and cut off all dealings?
Potaliya replied:
Master Gotama, I have given all my wealth:grain, silver, and gold:to my children as their inheritance.
“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi.
I do not advise or blame them about such matters but live only on food and clothing.
That is how I have given up all work and cut off all dealings.
The Blessed One said:
Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
Householder, the cutting off of dealings as you describe it is one thing,
“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.
but in the Noble One’s Discipline, the cutting off of dealings is different.
Potaliya asked:
“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti?
What is the cutting off of dealings like in the Noble One’s Discipline, venerable sir?
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti.
It would be good if the Blessed One would teach me the Dhamma, showing what the cutting off of dealings is like in the Noble One’s Discipline.
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
The Blessed One said:
Then listen and attend closely to what I shall say.
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.
Yes, venerable sir, Potaliya replied.
The Blessed One said:
Bhagavā etadavoca: “aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti.
There are eight things in the Noble One’s Discipline that lead to the cutting off of dealings.
Katame aṭṭha?
What are the eight?
Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; saccavācaṁ nissāya musāvādo pahātabbo; apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṁ nissāya giddhilobho pahātabbo; anindārosaṁ nissāya nindāroso pahātabbo; akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; anatimānaṁ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti.
With the support of non-killing, killing is to be abandoned.
“Ye me, bhante, bhagavatā aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā”ti.
With the support of taking only what is given, stealing is to be abandoned.
With the support of truthfulness, false speech is to be abandoned.
With the support of harmony, divisive speech is to be abandoned.
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
With the support of non-greed, greed is to be abandoned.
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.
With the support of non-anger, anger is to be abandoned.
Bhagavā etadavoca: “‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
With the support of non-arrogance, arrogance is to be abandoned.
With the support of non-conceit, conceit is to be abandoned.
Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā.
These eight things are briefly stated and not explained in detail,
but they lead to the cutting off of dealings in the Noble One’s Discipline.
Potaliya said:
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
Venerable sir, it would be good if the Blessed One would explain these eight things in detail out of compassion.
The Blessed One said:
Then listen and attend closely to what I shall say.
‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Yes, venerable sir, Potaliya replied.
The Blessed One said:
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
‘With the support of non-killing, killing is to be abandoned:why is this said?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
Here, a noble disciple reflects:
‘If I were to kill, I would be a cause of bondage.
But I am committed to the abandoning and cutting off of bondage.
Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā.
If I were to kill, I would be blamed by myself and criticized by the wise.
After death, I could expect a bad destination due to killing.
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ.
Killing is a bondage, a hindrance.
Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
The defilements and distress that arise from killing do not arise for one who refrains from killing.
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Therefore, ‘With the support of non-killing, killing is to be abandoned:this is why it is said.
‘Saccavācaṁ nissāya musāvādo pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
‘With the support of taking only what is given, stealing is to be abandoned:why is this said?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
Here, a noble disciple reflects:
‘If I were to steal, I would be a cause of bondage.
But I am committed to the abandoning and cutting off of bondage.
Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā.
If I were to steal, I would be blamed by myself and criticized by the wise.
After death, I could expect a bad destination due to stealing.
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo.
Stealing is a bondage, a hindrance.
Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
The defilements and distress that arise from stealing do not arise for one who refrains from stealing.
‘Saccavācaṁ nissāya musāvādo pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Therefore, ‘With the support of taking only what is given, stealing is to be abandoned:this is why it is said.
‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
‘With the support of truthfulness, false speech is to be abandoned:why is this said?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
Here, a noble disciple reflects:
‘If I were to lie, I would be a cause of bondage.
But I am committed to the abandoning and cutting off of bondage.
Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā.
If I were to lie, I would be blamed by myself and criticized by the wise.
After death, I could expect a bad destination due to lying.
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā.
Lying is a bondage, a hindrance.
Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
The defilements and distress that arise from lying do not arise for one who refrains from lying.
‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Therefore, ‘With the support of truthfulness, false speech is to be abandoned:this is why it is said.
‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
‘With the support of harmony, divisive speech is to be abandoned:why is this said?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
Here, a noble disciple reflects:
‘If I were to speak divisively, I would be a cause of bondage.
But I am committed to the abandoning and cutting off of bondage.
Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā.
If I were to speak divisively, I would be blamed by myself and criticized by the wise.
After death, I could expect a bad destination due to divisive speech.
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho.
Divisive speech is a bondage, a hindrance.
Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’.
The defilements and distress that arise from divisive speech do not arise for one who refrains from divisive speech.
‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Therefore, ‘With the support of harmony, divisive speech is to be abandoned:this is why it is said.
‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
‘With the support of non-greed, greed is to be abandoned:why is this said?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
Here, a noble disciple reflects:
‘If I were greedy, I would be a cause of bondage.
But I am committed to the abandoning and cutting off of bondage.
Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā.
If I were greedy, I would be blamed by myself and criticized by the wise.
After death, I could expect a bad destination due to greed.
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso.
Greed is a bondage, a hindrance.
Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’.
The defilements and distress that arise from greed do not arise for one who refrains from greed.
‘Anindārosaṁ nissāya nindāroso pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Therefore, ‘With the support of non-greed, greed is to be abandoned:this is why it is said.
‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
‘With the support of non-anger and non-harshness, anger and harshness are to be abandoned:why is this said?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
Here a noble disciple reflects:
‘If I were harsh and angry, I would be a cause of bondage.
But I am committed to the abandoning and cutting off of bondage.
Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā.
If I were harsh and angry, I would be blamed by myself and criticized by the wise.
After death, I could expect a bad destination due to anger and harshness.
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso.
Anger and harshness are a bondage, a hindrance.
Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’.
The defilements and distress that arise from anger and harshness do not arise for one who refrains from them.
‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Therefore, ‘With the support of non-anger and non-harshness, anger and harshness are to be abandoned:this is why it is said.
‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
‘With the support of non-conceit, conceit is to be abandoned:why is this said?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno.
Here a noble disciple reflects:
‘If I were conceited, I would be a cause of bondage.
But I am committed to the abandoning and cutting off of bondage.
Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā.
If I were conceited, I would be blamed by myself and criticized by the wise.
After death, I could expect a bad destination due to conceit.
Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno.
Conceit is a bondage, a hindrance.
Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’.
The defilements and distress that arise from conceit do not arise for one who refrains from it.
‘Anatimānaṁ nissāya atimāno pahātabbo’ti— iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Therefore, ‘With the support of non-conceit, conceit is to be abandoned:this is why it is said.
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
These are the eight things that were briefly stated and now explained in detail, which in the Noble One’s Discipline lead to the cutting off of affairs.
“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
Yet even so, in the Noble One’s Discipline, the complete and total cutting off of all affairs does not occur just by these alone.
But in what way, venerable sir, does the complete and total cutting off of all affairs occur in the Noble One’s Discipline?
It would be good, venerable sir, if the Blessed One would teach me the Dhamma showing how the complete and total cutting off of all affairs occurs in the Noble One’s Discipline.
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
Then listen and attend closely to what I shall say.
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.
Yes, venerable sir, Potaliya replied.
The Blessed One said:
1.
Bhagavā etadavoca: 1.
The Simile of the Bone
Kāmādīnavakathā “Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa.
Suppose a dog overcome by weakness and hunger was waiting at a slaughterhouse.
Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya.
Then a skilled butcher or his apprentice were to toss him a well-cleaned bone smeared with blood but without any flesh.
Taṁ kiṁ maññasi, gahapati, api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti?
What do you think, householder?
Would that dog, licking the bone, be able to satisfy his hunger and overcome his weakness?
“No hetaṁ, bhante”.
No, venerable sir.
“Taṁ kissa hetu”?
Why not?
“Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ.
Because, venerable sir, that bone is cleaned and without flesh, only smeared with blood.
Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti.
The dog would only experience fatigue and frustration.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
In the same way a noble disciple reflects:
‘Sensual pleasures are like a cleaned bone smeared with blood:full of suffering and trouble, with much danger.
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
The Simile of the Piece of Meat
Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya.
Suppose a vulture, hawk, or crow seized a piece of meat and flew away.
Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ.
Then other vultures, hawks, or crows chased after it and pecked at it.
Taṁ kiṁ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
What do you think, householder?
If that bird did not quickly let go of the meat, might it suffer death or deadly pain because of it?
“Evaṁ, bhante”.
Yes, venerable sir.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
In the same way a noble disciple reflects:
‘Sensual pleasures are like a piece of meat:full of suffering and trouble, with much danger.
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
The Simile of the Grass Torch
Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya.
Suppose a man took a burning grass torch and walked against the wind.
What do you think, householder?
Taṁ kiṁ maññasi, gahapati, sace so puriso taṁ ādittaṁ tiṇukkaṁ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṁ vā daheyya bāhuṁ vā daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? “Evaṁ, bhante”.
If he did not quickly throw it away, might that torch burn his hand, arm, or another part of his body, leading to death or deadly pain?
Yes, venerable sir.
In the same way a noble disciple reflects:
‘Sensual pleasures are like a burning grass torch:full of suffering and trouble, with much danger.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe…
The Simile of the Pit of Coals
tamevūpekkhaṁ bhāveti. Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.
Suppose there was a pit deeper than a man’s height, filled with glowing coals without smoke or flame.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo.
Then two strong men seized another man by his arms and dragged him toward the pit.
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ.
What do you think, householder?
Taṁ kiṁ maññasi, gahapati, api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti?
Would that man struggle and resist with all his might?
“Evaṁ, bhante”.
Yes, venerable sir.
“Taṁ kissa hetu”?
Why?
“Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti.
Because, venerable sir, he knows: ‘If I fall into that pit, I will die or suffer deadly pain.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
In the same way a noble disciple reflects:
Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ.
‘Sensual pleasures are like a pit of glowing coals:full of suffering and trouble, with much danger.
So paṭibuddho na kiñci paṭipasseyya. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
5.
tamevūpekkhaṁ bhāveti.
The Simile of the Dream
Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ.
Suppose a man saw in a dream a beautiful park, forest, field, or lotus pond.
So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya.
But when he awoke, he saw nothing.
In the same way a noble disciple reflects:
Tamenaṁ jano disvā evaṁ vadeyya: ‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti.
‘Sensual pleasures are like a dream:full of suffering and trouble, with much danger.
Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ. Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti? “Evaṁ, bhante”.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
“Taṁ kissa hetu”?
6.
“Sāmino hi, bhante, sāni harantī”ti.
The Simile of Borrowed Goods
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe…
Suppose a man obtained borrowed goods:carriage, jewelry, or other valuables:and walked through the marketplace surrounded by them.
tamevūpekkhaṁ bhāveti.
People would say: ‘What a wealthy man!
Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo.
But the owners, upon seeing him, would take back their goods.
Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni.
What do you think, householder?
Would that man be distressed?
Yes, venerable sir.
Why?
Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno.
Because, venerable sir, the goods were not his:they were borrowed.
So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca.
In the same way a noble disciple reflects:
Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.
‘Sensual pleasures are like borrowed goods:full of suffering and trouble, with much danger.
Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ. Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
The Simile of the Tree with Fruit
Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya.
Suppose not far from a village or town there was a dense forest with a fruit-bearing tree.
So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca.
A man seeking fruit entered the forest, saw the tree, and climbed it to eat and fill his belly.
Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni.
Then another man, also seeking fruit, came with a sharp axe.
Seeing the tree, he thought: ‘I don’t know how to climb it.
Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ.
I’ll cut it down and eat the fruit.
Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti.
He began chopping the tree at its base.
So taṁ rukkhaṁ mūlatova chindeyya.
What do you think, householder?
Taṁ kiṁ maññasi, gahapati, amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? “Evaṁ, bhante”.
If the first man did not quickly descend, might he fall and break his hand, foot, or other body part, leading to death or deadly pain?
Yes, venerable sir.
In the same way a noble disciple reflects:
‘Sensual pleasures are like a fruit-bearing tree:full of suffering and trouble, with much danger.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
That noble disciple having attained this unsurpassed purity of mindfulness through equanimity, recollects many kinds of past lives:one birth, two births …
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe…
thus he recollects his manifold past lives with details and features.
That noble disciple having attained this unsurpassed purity of mindfulness through equanimity, with the divine eye purified and surpassing the human, sees beings passing away and being reborn:low and high, beautiful and ugly, in good destinations and bad … he knows beings as reborn according to their actions.
yathākammūpage satte pajānāti. Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti.
That noble disciple having attained this unsurpassed purity of mindfulness through equanimity, through the destruction of the taints, realizes the taintless liberation of mind and liberation by wisdom, and lives having directly known and realized it in this very life.
Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti?
To this extent in the Noble One’s Discipline, there is the complete and total cutting off of all affairs.
What do you think, householder?
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo.
Do you see in yourself such a complete and total cutting off of all affairs in the Noble One’s Discipline?
Who am I, venerable sir, and what is such a complete and total cutting off of all affairs in the Noble One’s Discipline?
Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma.
Far indeed am I, venerable sir, from such a complete and total cutting off of all affairs in the Noble One’s Discipline.
For formerly, venerable sir, we considered wanderers of other sects:who were unworthy:as worthy; we ate food from the unworthy as if they were worthy; we placed the unworthy in the position of the worthy.
But now, venerable sir, we will recognize wanderers of other sects who are unworthy as unworthy; we will eat food from the unworthy as unworthy; we will place the unworthy in the position of the unworthy.
Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma.
And disciples who are worthy, we will recognize as worthy; we will eat food from the worthy as worthy; we will place the worthy in the position of the worthy.
Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ.
Indeed, venerable sir, the Blessed One has inspired in me love for ascetics, confidence in ascetics, and reverence for ascetics.
Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
Excellent, venerable sir! Excellent, venerable sir!
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito.
Just as 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 can see forms:so too has the Blessed One, in many ways, made the Dhamma clear.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go to the Blessed One for refuge, and to the Dhamma and the Saṅgha of disciples.
May the Blessed One remember me as a lay follower who has gone for refuge from this day forth, for life.
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Potaliyasuttaṁ niṭṭhitaṁ catutthaṁ.
Thus ends the discourse called Potaliya Sutta, the fifty-fourth in the Majjhima Nikāya.