MN54 — 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.
Then, in the morning, the Blessed One dressed, and taking his bowl and robe, entered Āpaṇa for alms.
After wandering for alms and having eaten, he went to a certain forest grove for the days abiding.
Having entered the grove, he sat down at the root of a tree.
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. Sit down if you wish.
When this was said, Potaliya thought:
The recluse Gotama addresses me as householder!
Angry and displeased, he remained silent.
A second time the Blessed One said:
There are seats, householder. Sit down if you wish.
Again, Potaliya was angry and displeased, thinking:
The recluse Gotama addresses me as householder!
He remained silent.
A third time the Blessed One said:
There are seats, householder. Sit down if you wish.
Then Potaliya said:
Master Gotama, it is neither fitting nor proper that you address me as householder.
The Blessed One replied:
Well, householder, you have the features, attributes, and signs of a householder.
Potaliya said:
Master Gotama, I have given up all my work and cut off all my dealings.
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.
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:
Householder, the cutting off of dealings as you describe it is one thing,
but in the Noble Ones Discipline, the cutting off of dealings is different.
Potaliya asked:
What is the cutting off of dealings like in the Noble Ones Discipline, venerable sir?
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 Ones Discipline.
The Blessed One said:
Then listen and attend closely to what I shall say.
Yes, venerable sir, Potaliya replied.
The Blessed One said:
There are eight things in the Noble Ones Discipline that lead to the cutting off of dealings.
What are the eight?
With the support of non-killing, killing is to be abandoned.
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.
With the support of non-greed, greed is to be abandoned.
With the support of non-anger, anger is to be abandoned.
With the support of non-arrogance, arrogance is to be abandoned.
With the support of non-conceit, conceit is to be abandoned.
These eight things, householder, are briefly stated and not explained in detail,
but they lead to the cutting off of dealings in the Noble Ones Discipline.
Potaliya said:
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.
Yes, venerable sir, Potaliya replied.
The Blessed One said:
With the support of non-killing, killing is to be abandoned—why is this said?
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.
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.
Killing is a bondage, a hindrance.
The defilements and distress that arise from killing do not arise for one who refrains from killing.
Therefore, With the support of non-killing, killing is to be abandoned—this is why it is said.
With the support of taking only what is given, stealing is to be abandoned—why is this said?
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.
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.
Stealing is a bondage, a hindrance.
The defilements and distress that arise from stealing do not arise for one who refrains from stealing.
Therefore, With the support of taking only what is given, stealing is to be abandoned—this is why it is said.
With the support of truthfulness, false speech is to be abandoned—why is this said?
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.
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.
Lying is a bondage, a hindrance.
The defilements and distress that arise from lying do not arise for one who refrains from lying.
Therefore, With the support of truthfulness, false speech is to be abandoned—this is why it is said.
With the support of harmony, divisive speech is to be abandoned—why is this said?
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.
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.
Divisive speech is a bondage, a hindrance.
The defilements and distress that arise from divisive speech do not arise for one who refrains from divisive speech.
Therefore, With the support of harmony, divisive speech is to be abandoned—this is why it is said.
With the support of non-greed, greed is to be abandoned—why is this said?
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.
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.
Greed is a bondage, a hindrance.
The defilements and distress that arise from greed do not arise for one who refrains from greed.
Therefore, With the support of non-greed, greed is to be abandoned—this is why it is said.
With the support of non-anger and non-harshness, anger and harshness are to be abandoned—why is this said?
Here, householder, 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.
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.
Anger and harshness are a bondage, a hindrance.
The defilements and distress that arise from anger and harshness do not arise for one who refrains from them.
Therefore, With the support of non-anger and non-harshness, anger and harshness are to be abandoned—this is why it is said.
With the support of non-conceit, conceit is to be abandoned—why is this said?
Here, householder, 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.
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.
Conceit is a bondage, a hindrance.
The defilements and distress that arise from conceit do not arise for one who refrains from it.
Therefore, With the support of non-conceit, conceit is to be abandoned—this is why it is said.
These, householder, are the eight things that were briefly stated and now explained in detail, which in the Noble Ones Discipline lead to the cutting off of affairs.
Yet even so, in the Noble Ones 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 Ones 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 Ones Discipline.
Then listen and attend closely to what I shall say.
Yes, venerable sir, Potaliya replied.
The Blessed One said:
1. The Simile of the Bone
Suppose, householder, a dog overcome by weakness and hunger was waiting at a slaughterhouse.
Then a skilled butcher or his apprentice were to toss him a well-cleaned bone smeared with blood but without any flesh.
What do you think, householder?
Would that dog, licking the bone, be able to satisfy his hunger and overcome his weakness?
No, venerable sir.
Why not?
Because, venerable sir, that bone is cleaned and without flesh, only smeared with blood.
The dog would only experience fatigue and frustration.
In the same way, householder, a noble disciple reflects:
Sensual pleasures are like a cleaned bone smeared with blood—full of suffering and trouble, with much danger.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
2. The Simile of the Piece of Meat
Suppose, householder, a vulture, hawk, or crow seized a piece of meat and flew away.
Then other vultures, hawks, or crows chased after it and pecked at it.
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?
Yes, venerable sir.
In the same way, householder, a noble disciple reflects:
Sensual pleasures are like a piece of meat—full of suffering and trouble, with much danger.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
3. The Simile of the Grass Torch
Suppose, householder, a man took a burning grass torch and walked against the wind.
What do you think, householder?
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, householder, a noble disciple reflects:
Sensual pleasures are like a burning grass torch—full of suffering and trouble, with much danger.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
4. The Simile of the Pit of Coals
Suppose, householder, there was a pit deeper than a mans height, filled with glowing coals without smoke or flame.
Then two strong men seized another man by his arms and dragged him toward the pit.
What do you think, householder?
Would that man struggle and resist with all his might?
Yes, venerable sir.
Why?
Because, venerable sir, he knows: If I fall into that pit, I will die or suffer deadly pain.
In the same way, householder, a noble disciple reflects:
Sensual pleasures are like a pit of glowing coals—full of suffering and trouble, with much danger.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
5. The Simile of the Dream
Suppose, householder, a man saw in a dream a beautiful park, forest, field, or lotus pond.
But when he awoke, he saw nothing.
In the same way, householder, a noble disciple reflects:
Sensual pleasures are like a dream—full of suffering and trouble, with much danger.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
6. The Simile of Borrowed Goods
Suppose, householder, a man obtained borrowed goods—carriage, jewelry, or other valuables—and walked through the marketplace surrounded by them.
People would say: What a wealthy man!
But the owners, upon seeing him, would take back their goods.
What do you think, householder?
Would that man be distressed?
Yes, venerable sir.
Why?
Because, venerable sir, the goods were not his—they were borrowed.
In the same way, householder, a noble disciple reflects:
Sensual pleasures are like borrowed goods—full of suffering and trouble, with much danger.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
7. The Simile of the Tree with Fruit
Suppose, householder, not far from a village or town there was a dense forest with a fruit-bearing tree.
A man seeking fruit entered the forest, saw the tree, and climbed it to eat and fill his belly.
Then another man, also seeking fruit, came with a sharp axe.
Seeing the tree, he thought: I dont know how to climb it.
Ill cut it down and eat the fruit.
He began chopping the tree at its base.
What do you think, householder?
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, householder, a noble disciple reflects:
Sensual pleasures are like a fruit-bearing tree—full of suffering and trouble, with much danger.
Seeing this with correct wisdom, he develops equanimity that is unified and focused, where all worldly attachments are completely extinguished.
That noble disciple, householder, having attained this unsurpassed purity of mindfulness through equanimity, recollects many kinds of past lives—one birth, two births … thus he recollects his manifold past lives with details and features.
That noble disciple, householder, 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.
That noble disciple, householder, 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.
To this extent, householder, in the Noble Ones Discipline, there is the complete and total cutting off of all affairs.
What do you think, householder?
Do you see in yourself such a complete and total cutting off of all affairs in the Noble Ones Discipline?
Who am I, venerable sir, and what is such a complete and total cutting off of all affairs in the Noble Ones Discipline?
Far indeed am I, venerable sir, from such a complete and total cutting off of all affairs in the Noble Ones 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.
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.
Indeed, venerable sir, the Blessed One has inspired in me love for ascetics, confidence in ascetics, and reverence for ascetics.
Excellent, venerable sir! Excellent, venerable sir!
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.
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.
Thus ends the discourse called Potaliya Sutta, the fifty-fourth in the Majjhima Nikāya.