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this is a hindrance, namely anger and vexation. And those effluents, vexations, and fevers that would arise due to anger and vexation, for one without anger and vexation, those effluents, vexations, and fevers do not arise.' 'Relying on not having anger and vexation, anger and vexation should be abandoned' – what was said thus, was said with reference to this. 40. "'Relying on not having excessive pride, excessive pride should be abandoned' – this was said, but with reference to what was it said? Here, householder, a noble disciple reflects thus: 'For the sake of abandoning and eradicating those fetters due to which I would be excessively proud, I am practicing. If I were excessively proud, my own self would blame me due to excessive pride; discerning wise ones would censure me due to excessive pride; after the body's breaking, after death, a bad destination is expected due to excessive pride. This indeed is a fetter, this is a hindrance, namely excessive pride. And those effluents, vexations, and fevers that would arise due to excessive pride the burning, the fever, the defilements, the distress, the burning, will not arise for one who is not conceited. ‘By relying on not being conceited, conceit should be abandoned’ – that which was said, was said with reference to this.” 41. “These eight things, householder, have been stated in brief, and explained in detail, which lead to the complete cessation of speech in the Noble One’s Discipline; but not yet to the complete, utter, and total cessation of speech in the Noble One’s Discipline.” “How then, venerable sir, does the complete, utter, and total cessation of speech come about in the Noble One’s Discipline? It would be good, venerable sir, if the Blessed One would teach me the Dhamma in such a way that the complete, utter, and total cessation of speech comes about in the Noble One’s Discipline.” “Then, householder, listen, pay close attention, I will speak.” “Yes, venerable sir,” Potaliya the householder replied to the Blessed One. The Blessed One said this: Discourse on the Danger of Sensual Pleasures 42. “Just as, householder, a dog, overcome by hunger and weakness, might approach a butcher’s slaughterhouse. Then a skillful butcher or a butcher’s apprentice might throw to it a bone-skeleton, well-scraped, scraped clean, without flesh, smeared with blood. What do you think, householder, would that dog, by licking that bone-skeleton, well-scraped, scraped clean, without flesh, smeared with blood, allay its hunger and weakness?” “No, venerable sir.” “For what reason?” “Because, venerable sir, that bone-skeleton is well-scraped, scraped clean, without flesh, smeared with blood. The dog would only become a partaker of weariness and vexation.” Even so, householder, a noble disciple reflects thus: ‘Sensual pleasures have been likened by the Blessed One to a bone-skeleton, full of much suffering, full of much distress, full of danger here. Thus. Having seen this as it really is, with right wisdom, having avoided that equanimity which is based on diversity, supported by diversity, that equanimity which is based on unity, supported by unity, where all worldly attachments to sensual pleasures cease without remainder, he develops that very equanimity. 43. "Just as, householder, a vulture or a crow or a kite, having seized a piece of meat, might fly off. Then other vultures, crows, and kites, pursuing it again and again, would tear at it and snatch it away. What do you think, householder, if that vulture or crow or kite does not quickly let go of that piece of meat, would it not on that account meet with death or suffering like unto death?" "Yes, venerable sir." "Even so, householder, a noble disciple reflects thus: 'Sensual pleasures have been likened to a piece of meat by the Blessed One, full of much suffering, full of much despair, the danger here is greater.' Having seen this as it really is, with right wisdom, having avoided that equanimity which is based on diversity, supported by diversity, that equanimity which is based on unity, supported by unity, where all worldly attachments to sensual pleasures cease without remainder, he develops that very equanimity. 44. "Just as, householder, a man might carry a blazing grass-torch against the wind. What do you think, householder, if that man does not quickly let go of that blazing grass-torch, would that blazing grass-torch not burn his hand or burn his arm or burn some other limb or minor limb, and would he not on that account meet with death or suffering like unto death?" "Yes, venerable sir." "Even so, householder, a noble disciple reflects thus: 'Sensual pleasures have been likened to a grass-torch by the Blessed One, full of much suffering, full of much despair, the danger here is greater.' Having seen this as it really is, with right wisdom, having avoided that equanimity which is based on diversity, supported by diversity, that equanimity which is based on unity, supported by unity, where all worldly attachments to sensual pleasures cease without remainder, he develops that very equanimity. Just as, householder, a pit of glowing coals, more than a man's height deep, full of coals, without flame, without smoke. Then a man might come, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Him, two strong men, seizing by both arms, might drag towards the pit of coals. What do you think, householder, would that man not twist his body this way and that? Yes, venerable sir. For what reason? For it is known, venerable sir, to that man, 'If I fall into this pit of coals, from that cause I will meet death, or suffering like death.' Even so, householder, a noble disciple reflects thus: 'Sensual pleasures have been compared by the Blessed One to a pit of coals, full of much suffering, full of much despair, the danger in them is greater.' Seeing this as it truly is with right wisdom, he cultivates that very equanimity. Just as, householder, a man might see a dream, a delightful park, a delightful forest, a delightful piece of ground, a delightful pond. When he awakens, he sees nothing of it. Even so, householder, a noble disciple reflects thus: 'Sensual pleasures have been compared by the Blessed One to a dream, full of much suffering, full of much despair, the danger in them is greater.' Seeing this as it truly is with right wisdom, he cultivates that very equanimity. Just as, householder, a man, having borrowed some goods, a carriage or a man-borne litter, and a splendid jeweled earring. He, surrounded and accompanied by these borrowed goods, might proceed through the marketplace. Seeing him, people might say thus: 'Indeed, sir, this man is wealthy! This is how the wealthy enjoy their possessions!' The owners, wherever they might see him, there and then would take back their own. What do you think, householder, would that man not be changed? Yes, venerable sir. For what reason is that? For, venerable sir, the owners take their own. Even so, householder, the noble disciple reflects thus – ‘Sensual pleasures have been compared by the Blessed One to borrowed goods, full of much suffering, full of much despair, the danger in them is greater’… he develops that very equanimity. 48. Just as, householder, not far from a village or a town, there is a dense forest grove. There would be a tree, full of fruit and bearing fruit, and no fruits would have fallen to the ground. Then a man would come, desirous of fruit, seeking fruit, looking for fruit. He would enter that forest grove and see that tree, full of fruit and bearing fruit. It would occur to him thus: ‘This tree is full of fruit and bearing fruit, and no fruits have fallen to the ground. I know how to climb a tree. What if I were to climb this tree and eat as much as I want and fill my lap?’ So he would climb that tree and eat as much as he wanted and fill his lap. Then a second man would come, desirous of fruit, seeking fruit, looking for fruit, carrying a sharp axe. He would enter that forest grove and see that tree, full of fruit and bearing fruit. It would occur to him thus: ‘This tree is full of fruit and bearing fruit, and no fruits have fallen to the ground. But I do not know how to climb a tree. What if I were to cut down this tree from its root and eat as much as I want and fill my lap?’ So he would cut down that tree from its root. What do you think, householder, if that first man who had climbed the tree did not quickly descend, that falling tree would break his hand or break his foot or some other limb or another… Break his limbs and minor limbs, Would he from that cause Meet death, Or suffering like death? "Yes, venerable sir." "Just so, householder, A noble disciple reflects thus: 'Sensual pleasures are likened to fruits of a tree By the Blessed One, Full of much suffering, Much distress, The danger in them is greater.' Having seen this as it really is With right wisdom, Abandoning that equanimity Which is diverse, Based on diversity, And that equanimity Which is unified, Based on unity, Where all worldly attachments Completely cease Without remainder, He develops that very equanimity." 49. "That noble disciple, householder, Having attained this unsurpassed Purity of equanimity and mindfulness, Recollects his manifold past lives, That is, one birth, Two births... and so on... Thus he recollects his manifold past lives, With their details and features." "That noble disciple, householder, Having attained this unsurpassed Purity of equanimity and mindfulness, With the divine eye, Purified, Surpassing human sight, Sees beings passing away And reappearing, Inferior and superior, Fair and ugly, Fortunate and unfortunate... and so on... He understands beings As they fare according to their kamma." "That noble disciple, householder, Having attained this unsurpassed Purity of equanimity and mindfulness, Through the destruction of the taints, Enters and dwells in the taintless Liberation of mind,