So I have heard. At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms. He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation. Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.

Potaliya the householder also approached that forest grove while going for a walk. He was well dressed in a cloak and sarong, with parasol and sandals. Having plunged deep into it, he went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him, “There are seats, householder. Please sit if you wish.”

When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.

For a second time … and a third time the Buddha said to him, “There are seats, householder. Please sit if you wish.”

When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha, “Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”

“Well, householder, you have the features, attributes, and signs of a householder.”

“Master Gotama, it’s because I have refused all work and cut off all judgments.”

“Householder, in what way have you refused all work and cut off all judgments?”

“Master Gotama, all the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. And in this matter I do not advise or reprimand them, but live with nothing more than food and clothes. That’s how I have refused all work and cut off all judgments.”

“The cutting off of judgments as you describe it is one thing, householder, but the cutting off of judgments in the noble one’s training is quite different.”

“But what, sir, is cutting off of judgments in the noble one’s training? Sir, please teach me this.”

“Well then, householder, listen and pay close attention, I will speak.”

“Yes, sir,” said Potaliya.

The Buddha said this:

“Householder, these eight things lead to the cutting off of judgments in the noble one’s training. What eight? Killing living creatures should be given up, relying on not killing living creatures. Stealing should be given up, relying on not stealing. Lying should be given up, relying on speaking the truth. Divisive speech should be given up, relying on speech that isn’t divisive. Greed and lust should be given up, relying on not being greedy and lustful. Blaming and insulting should be given up, relying on not blaming and not insulting. Anger and distress should be given up, relying on not being angry and distressed. Arrogance should be given up, relying on not being arrogant. These are the eight things—stated in brief without being analyzed in detail—that lead to the cutting off of judgments in the noble one’s training.”

“Sir, please teach me these eight things in detail out of compassion.”

“Well then, householder, listen and pay close attention, I will speak.”

“Yes, sir,” said Potaliya. The Buddha said this:

“‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it? It’s when a noble disciple reflects: ‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures. But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. And killing living creatures is itself a fetter and a hindrance. The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’ ‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, and this is why I said it.

‘Stealing … lying … divisive speech … greed and lust … blaming and insulting … anger and distress …

Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it? It’s when a noble disciple reflects: ‘I am practicing to give up and cut off the fetters that might cause me to be arrogant. But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place. And arrogance is itself a fetter and a hindrance. The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’ ‘Arrogance should be given up by not being arrogant.’ That’s what I said, and this is why I said it.

These are the eight things—stated in brief and analyzed in detail—that lead to the cutting off of judgments in the noble one’s training. But just this much does not constitute the cutting off of judgments in each and every respect in the noble one’s training.”

“But, sir, how is there the cutting off of judgments in each and every respect in the noble one’s training? Sir, please teach me this.”

“Well then, householder, listen and pay close attention, I will speak.”

“Yes, sir,” said Potaliya. The Buddha said this: