Majjhima Nikaya - Potaliya Sutta

54. Potaliya Sutta - English MAJJHIMA NIKâYA II
II. 1. 4. Potaliyasuttaü
(54) To The Householder Potaliya

I heard thus. At one time the Blessed One lived in Anguttaràpa in a hamlet named
âpana in the bazàr. Then the Blessed One put on robes in the morning and taking
bowl and robes entered âpana for alms. After returning from the alms round and
after the meal was over, the Blessed One entered a forest stretch and sat at the
root of a tree to spend the day. The householder Potaliya too completely dressed
and with a tent, walking and wandering for exercise, entered the forest stretch
and approached the Blessed One, exchanged friendly greetings and stood on a
side. Then the Blessed One addressed the householder. :'Householder, there are
seats, if you wish sit. ' When this was said, the householder Potaliya, thought
the recluse Gotama, addresses me as a householder, was angry and averse and
would not talk. For the second time the Blessed One said 'Householder, there are
seats if you wish sit. ' When this was said, the householder Potaliya, thought
the recluse Gotama, addresses me as a householder, was angry and averse and
would not talk For the third time the Blessed One said. 'Householder, there are
seats, if you wish sit. ' When this was said, the householder Potaliya, thought
the recluse Gotama, addresses me as a householder, was angry and averse and
said. 'It is not suitable that the recluse Gotama should address me as a
householder. ' 'By your signs and attributes, you are a householder. ' 'Good
Gotama, I have come to the end of all my actions and business. Whatever I had as
wealth, grains, gold and silver is given to my sons and I do not advise or blame
them. I care only for my food and clothing. Thus I have come to the end of all
my actions and business. ' 'Householder, your ending of all actions and business
is different from the ending of all actions and business in the noble ones
Dispensation. ' 'Venerable sir, it is good if the Blessed One teaches me the
ending of all actions and business in the noble ones Dispensation. ' 'Then
householder, listen carefully, I will preach.
Householder, there are eight ways to end all actions and business in the noble
ones dispensation. What are the eight?. Householder, for the purpose of not
destroying life, destruction done to life, should be given up. For the purpose
of taking what is given, taking the not given should be given up. For the
purpose of talking the truth, telling lies should be given up. For the purpose
of not slandering, slandering should be given up. For the purpose of not
coveting and non-greed, coveting and greed should be given up. For the purpose
of maintaining blameless non-aversion, blameful aversion should be given up. For
the purpose of maintaining non-anger and non-malice, anger and malice should be
given up. For the sake of non-conceit, conceit should be given up. These stated
in short conduce to the ending of all actions and business in the dispensation
of the noble ones. ' 'Venerable sir, may the Blessed One explain, out of
compassion, these eight things that conduce to the ending of actions and
business in the noble one's Dispensation. ''Householder, listen and attend
carefully, I will tell.
It was said, for the purpose of not destroying living things, destroying life
should be given up, why was it said? Householder, the noble disciple reflects,
on account of whatever bonds I was a destroyer of living things, I have fallen
to the method of destroying those bonds. If I destroy living things, myself will
blame me, when the wise ones know about it, they will blame me. After death, a
decrease should be expected. These are the bonds and obstructions, for the
destruction of living things. Desires, trouble and displeasure may arise to
those destroying living things, they are not, to those that abstain from
destroying life. If it was said, for the purpose of not destroying living
things, destroying life should be given up, it was said on account of this.
It was said, for the purpose of taking what is given, taking the not given
should be given up. Why was it said so? Householder, the noble disciple
reflects. On account of certain bonds, I took what was not given. I have fallen
to the method of destroying those bonds. If I take the not given, myself will
blame me. When the wise ones know about it, they will blame me. After death a
decrease should be expected. These are the bonds and obstructions for taking the
not given. Desires, trouble and displeasure may arise to those taking the not
given, they are not for those that abstain from taking what is not given. If it
was said, for the purpose of taking what is given, taking the not given should
be given up it was said on account of this. .
It was said, for the purpose of telling the truth, telling lies should be given
up. Why was it said so?. Householder, the noble disciple reflects on account of
whatever bonds, I was telling lies, I have fallen to the method of destroying
those bonds. If I tell lies myself will blame me. When the wise ones know about
it, they will blame me. After death a decrease should be expected. These are the
bonds and obstructions for telling lies. Desires, trouble and displeasure may
arise to those telling lies. They are not for those that abstain from telling
lies. If it was said, for the purpose of telling the truth, telling lies should
be given up, it was said on account of this. It was said, for the purpose of not
slandering, slandering should be given up. Why was it said so?. Householder, the
noble disciple reflects, on account of whatever bonds, I was slandering, I have
fallen to the method of destroying those bonds. If I slander myself will blame
me. When the wise know about it, they will blame me. After death a decrease
should be expected. These are the bonds and obstructions for slandering Desires,
trouble and displeasure may arise to those slandering. They are not to those
that abstain from slandering. If it was said, for the purpose of not slandering,
it, should be given up, it was said on account of this.
It was said, for the purpose of non-greed and not coveting, greed and coveting
should be given up. Why was it said?. Householder, the noble disciple reflects,
on account of whatever bonds, I was greedy and coveting, I have fallen to the
method of destroying those bonds. If I become greedy and covet myself will blame
me. When the wise know about it, they will blame me. After death a decrease
should be expected. These are the bonds and obstructions for greed and coveting
Desires, trouble and displeasure may arise to those greedy and coveting. They
are not for those that abstain from greed and coveting. If it was said, for the
purpose of non-greed and not coveting, greed and coveting should be given up, it
was said on account of this.
It was said, for the purpose of maintaining blameless non-aversion, blameful
aversion should be given up. Why was it said so? Householder, the noble disciple
reflects, on account of whatever bonds, I was maintaining blameful aversion I
have fallen to the method of destroying those bonds. If I maintain blameful
aversion myself will blame me. When the wise ones know about it, they will blame
me. After death a decrease should be expected. These are the bonds and
obstructions for blameful aversion. Desires, trouble and displeasure may arise
to those maintaining blameful aversion. They are not for those that abstain from
blameful aversion If it was said, for the purpose of maintaining blameless
non-aversion, blameful aversion should be given up, it was said on account of
this.
It was said, for the purpose of maintaining non-anger and non-malice, anger and
malice should be given up. Why was it said so? Householder, the noble disciple
reflects on account of whatever bonds, I was maintaining anger and malice I have
fallen to the method of destroying those bonds. If I maintain anger and malice
myself will blame me. When the wise ones, know about it, they will blame me.
After death a decrease should be expected. These are the bonds and obstructions
for anger and malice. Desires, trouble and displeasure may arise to those
maintaining anger and malice. They are not for those that abstain from anger and
malice. If it was said, for the purpose of maintaining, non-anger and
non-malice, anger and malice should be given up, it was said on account of this.
It was said, for the purpose of non-conceit, conceit should be given up. Why was
it said so? Householder, the noble disciple reflects, on account of whatever
bonds, I was conceited, I have fallen to the method of destroying those bonds.
If I be conceited,my self will blame me. When the wise ones know about it, they
will blame me. After death a decrease should be expected. These are the bonds
and obstructions for conceit. Desires, trouble and displeasure may arise to
those conceited. They are not for those without conceit. If it was said, for the
purpose of non-conceit, conceit should be given up, it was said on account of
this.
. Householder, these are the eight things stated in short and explained, for the
ending of business and actions in the dispensation of the noble ones. Yet with
this much only, actions and business will not come to the end in the noble ones'
Dispensation. ' 'Venerable sir, how does the complete ending of actions and
business come about in the dispensation of the noble ones. Sir, it would be for
my good, if the Blessed One explain the complete ending of actions and business
in the noble one's Dispensation. ''Listen carefully, householder, I will tell.
Householder, a clever butcher or his apprentice would throw a fleshless blood
stained bone, devoid of any flesh, to a hungry dog, waiting near a slaughter-
house Householder would that dog licking that blood stained fleshless bone get
over his hunger? No, venerable sir, it wouldn't' 'What, is the reason?' 'That
dog licking that blood stained fleshless bone, would gain fatigue and weariness
only. ' 'In the same manner, the noble disciple reflects. The Blessed One has
said that sensual desires are comparable to a bone, it brings much
unpleasantness and much trouble, the danger here is much. This should be seen
with equanimity and right wisdom, as it really is, and the various interests,
should be turned out, A single interest and attachment should be developed with
equanimity*, in which all worldly material interests fade completely and
equanimity should be developed further.
. Householder, a vulture, a crow, or a hawk would snatch a piece of flesh and
would fly away with it, another crow, hawk or vulture seeing it would, pursue
it, follow it and snatch the piece of flesh. Householder, if that vulture, crow
or hawk does not give up that piece of flesh, wouldn't he come to death or
deathly unpleasantness?' 'He would, venerable sir'. 'In the same manner, the
noble disciple reflects. The Blessed One said that sensual desires are
comparable to a piece of flesh that brings much unpleasantness, trouble and
danger. . This should be seen with equanimity and right wisdom, as it really is,
and the various interests, should be turned out. A single interest and
attachment should be developed with equanimity*, in which all worldly material
interests fade completely and equanimity, developed further.
Householder, a man with a blazing grass torch would go against the wind
Householder, if that man does not give up that blazing grass torch wouldn't he
burn his hand, or arm or any other limb small or large? Wouldn't he come to
death or deathly unpleasàntness?' 'He would, venerable sir. ' 'In the same
manner, the noble disciple reflects. The Blessed One had said that sensual
desires are comparable to a blazing grass torch that brings much unpleasantness,
trouble and danger. This should be seen with equanimity and right wisdom, as it
really is, and the various interests, should be turned out, A single interest
and attachment should be developed with equanimity*, in which all worldly
material interests fade completely and equanimity shouldbe developed further.
Householder, there is a pit of charcoal to the height of a man, free of smoke
and flames, a man who likes pleasantness, wants to live comes along and two
strong men take him by his hands and feet and drag him along to the pit of
charcoal. Householder, wouldn't his body writhe to get away from it? What is the
reason?': 'Venerable sir, he knows, if I fall into this pit of charcoal, I will
come to death or deathly unpleasantness. ' 'In the same manner, the noble
disciple reflects. The Blessed One has said that sensual desires are comparable
to a burning pit of charcoal, that bring much unpleasantness, trouble and
danger. This should be seen with equanimity and right wisdom, as it really is,
and the various interests, should be turned out, A single interest and
attachment should be developed with equanimity*, in which all worldly material
interests fade completely and equanimity should be develop further.
. Householder, a man in his dreams would see delightful monuments, forests, flat
lands and ponds, when he wakes he would not see any of them. In the same manner,
the noble disciple reflects. The Blessed One has said that sensual desires are
comparable to a dream, it brings much unpleasantness trouble and danger. This
shouldbe seen with equanimity and right wisdom, as it really is, and the various
interests, should be turned out, A single interest and attachment should be
developed with equanimity*, in which all worldly material interests fade
completely and equanimityshould be developed further.
Householder, a man who had borrowed some ear-rings, and fashionable ornaments
would deck himself in them and would go to the bazàr. People, seeing him would
say, looks like a rich man. When the owners see him, they would take their
belongings. Householder, wouldn't that man be better in his own appearance?'.
'He would be better, venerable sir. ' 'In the same manner, the noble disciple
reflects. The Blessed One has said that sensual desires are comparable to
borrowed things, that bring much unpleasantness trouble and danger This should
be seen with equanimity and right wisdom, as it really is, and the various
interests, should be turned out, A single interest and attachment should be
developed with equanimity*, in which all worldly material interests fade
completely and equanimity should be developed further.
Householder, close to a village or hamlet, there is a stretch of dense forest,
and in it, there is a tree full of fruits. A man in search of fruits coming to
this tree, and not seeing any fallen on the ground, would climb it and eat as
much as he liked. He would fill his sling with some of the fruits. Another man
with a sharp dagger going in search of fruits, would come to this same tree and
not seeing any fruits fallen, and not able to climb the tree, would cut down the
tree. Householder, if the man who had climbed the tree had not come down
quickly, wouldn't he die, or come to deathly unpleasantness breaking one or the
other of his limbs?' 'Yes, venerable sir, he would. ' 'In the same manner, the
noble disciple reflects. The Blessed One had said that sensual desires are
comparable to a tree full of fruits. It brings much unpleasantness trouble and
danger. This should be seen with equanimity and right wisdom, as it really is,
and the various interests, should be turned out, A single interest and
attachment should be developed with equanimity, [1] in which all worldly
material interests fade completely and equanimity should be developed further.
Householder, the noble disciple come to this purity of mind through equanimity
recollects the manifold previous births such as one birth, two births, ---with
all modes and all details would recollect the various previous births.
Householder, the noble disciple come to this purity of mind through equanimity
with the heavenly eye purified above human, would see beings disappearing and
appearing in unexalted and exalted states, beautiful and ugly in good and bad
states---- would see beings according their actions. Householder, the noble
disciple come to this purity through equanimity, has released his mind, is
released through wisdom and would abide in that release here and now.
Householder, this is the ending of all actions and business in the dispensation
of the nobe ones. Householder, do you see this ending of all actions and
business in the Dispensation of the noble ones, evident in you?' 'What am I,
venerable sir, I am far away from ending of all actions and business of the
dispensation of the noble ones. Venerable sir, earlier, we thought, the ascetics
of other sects were thoroughbreds and fed them thinking they were thoroughbreds,
and placed faith in them. The bhikkhus, we thought were not thoroughbreds, fed
them thinking they were not thoroughbreds and did not place faith in them,
thinking they were not thoroughbreds. Now we know the ascetics of other sects
are not the thoroughbreds, and feed them knowing they are not the thoroughbreds
and do not place faith in them. Now we know that the bhikkhus are the
thoroughbreds, feed them knowing that they are the thoroughbreds and place faith
in them, knowing they are thoroughbreds. Venerable sir, you have produced in me
love and reverence for the recluses. Now I understand venerable sir. It is as
though something overturned is reinstalled. Something covered is made manifest.
As though the path was shown to someone who had lost his way. It is like an oil
lamp was lighted for the darkness, so that, those who have sight could see
forms. In various ways the Blessed One has explained the Teaching. Now I take
refuge in the Blessed One, in the Teaching and the Community of bhikkhus. May I
be remembered as a lay disciple who has taken refuge from today till life lasts.
'
[1] This should be seen with equanimity and right wisdom as it really is and the
various interests should be turned out. A single interest and attachment should
be developed, with equanimity 'yà 'yam upekhà ekattà ekattasità yattha sabbaso
lokàmisesu aparisesà nirujjhanti tam-eva upekhaü bhàveti. ' Sensual desires are
varied, their provinces and pastures are varied. Ie. We have desires of seeing,
hearing, smelling, tasting, touching, and thinking, each of these senses seek
vivid and various pastures, and these interests should be turned out and a
single interest should be developed, that is the mind base should be developed
with equanimity
Equanimity is the highest out of the four divine abidings, developing these is
real character building, if developed in the correct perspective, leads to
extinction, the Blessed One says in this Sutta.