MN 5 Unblemished – Anaṅgaṇasutta

Medium Discourses Collection 5 – Majjhima Nikāya 5

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There Sāriputta addressed the bhikkhū:

Tatra kho āyasmā sāriputto bhikkhū āmantesi:

1.4

“Reverends, bhikkhū!”

“āvuso bhikkhave”ti.

1.5

“Reverend,” they replied.

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

1.6

Sāriputta said this:

Āyasmā sāriputto etadavoca:

2.1

“Bhikkhū, these four people are found in the world.

“Cattārome, āvuso, puggalā santo saṁvijjamānā lokasmiṁ.

2.2

What four?

Katame cattāro?

2.3

One person with a blemish doesn’t truly understand: ‘There is a blemish in me.’

Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti.

2.4

But another person with a blemish does truly understand: ‘There is a blemish in me.’

Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti.

2.5

One person without a blemish doesn’t truly understand: ‘There is no blemish in me.’

Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti.

2.6

But another person without a blemish does truly understand: ‘There is no blemish in me.’

Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti.

2.7

In this case, of the two persons with a blemish, the one who doesn’t understand is said to be worse,

Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati.

2.8

while the one who does understand is better.

Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyati.

2.9

And of the two persons without a blemish, the one who doesn’t understand is said to be worse,

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati.

2.10

while the one who does understand is better.”

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyatī”ti.

3.1

When he said this, Venerable Mahāmoggallāna said to him:

Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:

3.2

“What is the cause, Reverend Sāriputta, what is the reason why, of the two persons with a blemish, one is said to be worse and one better?

“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati?

3.3

And what is the cause, what is the reason why, of the two persons without a blemish, one is said to be worse and one better?”

Ko panāvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti?

4.1

“Reverend, take the case of the person who has a blemish and does not understand it. You can expect that they won’t generate enthusiasm, make an effort, or rouse up energy to give up that blemish.

“Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;

4.2

And they will die with greed, hate, and delusion, blemished, with a corrupted mind.

so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.

4.3

Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.

4.4

And the owners neither used it or had it cleaned, but kept it in a dirty place.

Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ.

4.5

Over time, wouldn’t that bronze dish get even dirtier and more stained?”

Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?

4.6

“Yes, reverend.”

“Evamāvuso”ti.

4.7

“In the same way, take the case of the person who has a blemish and does not understand it. You can expect that …

“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;

4.8

they will die with a corrupted mind.

so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.

5.1

Take the case of the person who has a blemish and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that blemish.

Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;

5.2

And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind.

so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.

5.3

Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.

5.4

But the owners used it and had it cleaned, and didn’t keep it in a dirty place.

Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ.

5.5

Over time, wouldn’t that bronze dish get cleaner and brighter?”

Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?

5.6

“Yes, reverend.”

“Evamāvuso”ti.

5.7

“In the same way, take the case of the person who has a blemish and does understand it. You can expect that …

“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;

5.8

they will die with an uncorrupted mind.

so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.

6.1

Take the case of the person who doesn’t have a blemish but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind.

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;

6.2

And they will die with greed, hate, and delusion, blemished, with a corrupted mind.

so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.

6.3

Suppose a bronze dish was brought from a shop or smithy clean and bright.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.

6.4

And the owners neither used it or had it cleaned, but kept it in a dirty place.

Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ.

6.5

Over time, wouldn’t that bronze dish get dirtier and more stained?”

Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?

6.6

“Yes, reverend.”

“Evamāvuso”ti.

6.7

“In the same way, take the case of the person who has no blemish and does not understand it. You can expect that …

“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;

6.8

they will die with a corrupted mind.

so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.

7.1

Take the case of the person who doesn’t have a blemish and does understand it. You can expect that they won’t focus on the feature of beauty, and because of that, lust won’t infect their mind.

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;

7.2

And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind.

so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.

7.3

Suppose a bronze dish was brought from a shop or smithy clean and bright.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.

7.4

And the owners used it and had it cleaned, and didn’t keep it in a dirty place.

Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ.

7.5

Over time, wouldn’t that bronze dish get cleaner and brighter?”

Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?

7.6

“Yes, reverend.”

“Evamāvuso”ti.

7.7

“In the same way, take the case of the person who doesn’t have a blemish and does understand it. You can expect that …

“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;

7.8

they will die with an uncorrupted mind.

so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.

8.1

This is the cause, this is the reason why, of the two persons with a blemish, one is said to be worse and one better.

Ayaṁ kho, āvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati.

8.2

And this is the cause, this is the reason why, of the two persons without a blemish, one is said to be worse and one better.”

Ayaṁ panāvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti.

9.1

“Reverend, the word ‘blemish’ is spoken of.

“Aṅgaṇaṁ aṅgaṇanti, āvuso, vuccati.

9.2

But what is ‘blemish’ a term for?”

Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti?

9.3

“Reverend, ‘blemish’ is a term for the spheres of bad, unskillful wishes.

“Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti.

10.1

It’s possible that some bhikkhu might wish:

“Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

10.2

‘If I commit an offense, I hope the bhikkhū don’t find out!’

‘āpattiñca vata āpanno assaṁ, na ca maṁ bhikkhū jāneyyuṁ āpattiṁ āpanno’ti.

10.3

But it’s possible that the bhikkhū do find out that that bhikkhu

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū jāneyyuṁ:

10.4

has committed an offense.

‘āpattiṁ āpanno’ti.

10.5

Thinking, ‘The bhikkhū have found out about my offense,’

‘Jānanti maṁ bhikkhū āpattiṁ āpanno’ti—

10.6

they get angry and bitter.

iti so kupito hoti appatīto.

10.7

And that anger and that bitterness

Yo ceva kho, āvuso, kopo yo ca appaccayo—

10.8

are both blemishes.

ubhayametaṁ aṅgaṇaṁ.

11.1

It’s possible that some bhikkhu might wish:

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

11.2

‘If I commit an offense, I hope the bhikkhū accuse me in private, not in the middle of the Saṅgha.’

‘āpattiñca vata āpanno assaṁ, anuraho maṁ bhikkhū codeyyuṁ, no saṅghamajjhe’ti.

11.3

But it’s possible that the bhikkhū do accuse that bhikkhu in the middle of the Saṅgha …

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū saṅghamajjhe codeyyuṁ, no anuraho.

11.4

‘Saṅghamajjhe maṁ bhikkhū codenti, no anuraho’ti—

11.5

iti so kupito hoti appatīto.

11.6

Yo ceva kho, āvuso, kopo yo ca appaccayo—

11.7

ubhayametaṁ aṅgaṇaṁ.

12.1

It’s possible that some bhikkhu might wish:

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

12.2

‘If I commit an offense, I hope I’m accused by an equal, not by someone who is not an equal.’

‘āpattiñca vata āpanno assaṁ, sappaṭipuggalo maṁ codeyya, no appaṭipuggalo’ti.

12.3

But it’s possible that someone who is not an equal accuses that bhikkhu …

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ appaṭipuggalo codeyya, no sappaṭipuggalo.

12.4

‘Appaṭipuggalo maṁ codeti, no sappaṭipuggalo’ti—

12.5

iti so kupito hoti appatīto.

12.6

Yo ceva kho, āvuso, kopo yo ca appaccayo—

12.7

ubhayametaṁ aṅgaṇaṁ.

13.1

It’s possible that some bhikkhu might wish:

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

13.2

‘Oh, I hope the Teacher will teach the bhikkhū by repeatedly questioning me alone, not some other bhikkhu.’

‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyyā’ti.

13.3

But it’s possible that the Teacher will teach the bhikkhū by repeatedly questioning some other bhikkhu …

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na taṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya.

13.4

‘Aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseti, na maṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ desetī’ti—

13.5

iti so kupito hoti appatīto.

13.6

Yo ceva kho, āvuso, kopo yo ca appaccayo—

13.7

ubhayametaṁ aṅgaṇaṁ.

14.1

It’s possible that some bhikkhu might wish:

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

14.2

‘Oh, I hope the bhikkhū will enter the village for the meal putting me at the very front, not some other bhikkhu.’

‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyun’ti.

14.3

But it’s possible that the bhikkhū will enter the village for the meal putting some other bhikkhu at the very front …

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na taṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ.

14.4

‘Aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisanti, na maṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisantī’ti—

14.5

iti so kupito hoti appatīto.

14.6

Yo ceva kho, āvuso, kopo yo ca appaccayo—

14.7

ubhayametaṁ aṅgaṇaṁ.

15.1

It’s possible that some bhikkhu might wish:

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

15.2

‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other bhikkhu.’

‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti.

15.3

But it’s possible that some other bhikkhu gets the best seat, the best drink, and the best almsfood in the refectory …

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ.

15.4

‘Añño bhikkhu labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—

15.5

iti so kupito hoti appatīto.

15.6

Yo ceva kho, āvuso, kopo yo ca appaccayo—

15.7

ubhayametaṁ aṅgaṇaṁ.

16.1

It’s possible that some bhikkhu might wish:

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

16.2

‘I hope that I alone give the verses of gratitude after eating in the refectory, not some other bhikkhu.’

‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti.

16.3

But it’s possible that some other bhikkhu gives the verses of gratitude after eating in the refectory …

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya.

16.4

‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṁ bhattagge bhuttāvī anumodāmī’ti—

16.5

iti so kupito hoti appatīto.

16.6

Yo ceva kho, āvuso, kopo yo ca appaccayo—

16.7

ubhayametaṁ aṅgaṇaṁ.

17.1

It’s possible that some bhikkhu might wish:

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

17.2

‘Oh, I hope that I might teach the Dhamma to the monks, nuns, laymen, and laywomen in the monastery, not some other bhikkhu.’

‘aho vata ahameva ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyā’ti.

17.3

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya.

17.4

‘Añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ bhikkhūnaṁ dhammaṁ desemī’ti—

17.5

iti so kupito hoti appatīto.

17.6

Yo ceva kho, āvuso, kopo yo ca appaccayo—

17.7

ubhayametaṁ aṅgaṇaṁ.

18-20.1

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

18-20.2

‘aho vata ahameva ārāmagatānaṁ bhikkhunīnaṁ dhammaṁ deseyyaṁ …pe…

18-20.3

upāsakānaṁ dhammaṁ deseyyaṁ …pe…

18-20.4

upāsikānaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyyā’ti.

18-20.5

But it’s possible that some other bhikkhu teaches the Dhamma …

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya.

18-20.6

‘Añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ upāsikānaṁ dhammaṁ desemī’ti—

18-20.7

iti so kupito hoti appatīto.

18-20.8

Yo ceva kho, āvuso, kopo yo ca appaccayo—

18-20.9

ubhayametaṁ aṅgaṇaṁ.

21.1

It’s possible that some bhikkhu might wish:

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

21.2

‘Oh, I hope that the monks, nuns, laymen, and laywomen will honor, respect, revere, and venerate me alone, not some other bhikkhu.’

‘aho vata mameva bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti.

21.3

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ.

21.4

‘Aññaṁ bhikkhuṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjenti, na maṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjentī’ti—

21.5

iti so kupito hoti appatīto.

21.6

Yo ceva kho, āvuso, kopo yo ca appaccayo—

21.7

ubhayametaṁ aṅgaṇaṁ.

22-24.1

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

22-24.2

‘aho vata mameva bhikkhuniyo …pe…

22-24.3

upāsakā …pe…

22-24.4

upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti.

22-24.5

But it’s possible that some other bhikkhu is honored, respected, revered, and venerated …

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ.

22-24.6

‘Aññaṁ bhikkhuṁ upāsikā sakkaronti garuṁ karonti mānenti pūjenti, na maṁ upāsikā sakkaronti garuṁ karonti mānenti pūjentī’ti—

22-24.7

iti so kupito hoti appatīto.

22-24.8

Yo ceva kho, āvuso, kopo yo ca appaccayo—

22-24.9

ubhayametaṁ aṅgaṇaṁ.

25.1

It’s possible that some bhikkhu might wish:

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

25.2

‘I hope I get the nicest robes, almsfood, lodgings, and medicines and supplies for the sick, not some other bhikkhu.’

‘aho vata ahameva lābhī assaṁ paṇītānaṁ cīvarānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ cīvarānan’ti.

25.3

But it’s possible that some other bhikkhu gets the nicest robes, almsfood, lodgings, and medicines and supplies for the sick …

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ, na so bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ.

25.4

‘Añño bhikkhu lābhī paṇītānaṁ cīvarānaṁ, nāhaṁ lābhī paṇītānaṁ cīvarānan’ti—

25.5

iti so kupito hoti appatīto.

25.6

Yo ceva kho, āvuso, kopo yo ca appaccayo—

25.7

ubhayametaṁ aṅgaṇaṁ.

26-27.1

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:

26-27.2

‘aho vata ahameva lābhī assaṁ paṇītānaṁ piṇḍapātānaṁ …pe…

26-27.3

paṇītānaṁ senāsanānaṁ …pe…

26-27.4

paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti.

26-27.5

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na so bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ.

26-27.6

Thinking, ‘Some other bhikkhu has got the nicest robes, almsfood, lodgings, and medicines and supplies for the sick’,

‘Añño bhikkhu lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, nāhaṁ lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti—

26-27.7

they get angry and bitter.

iti so kupito hoti appatīto.

26-27.8

And that anger and that bitterness

Yo ceva kho, āvuso, kopo yo ca appaccayo—

26-27.9

are both blemishes.

ubhayametaṁ aṅgaṇaṁ.

28.1

‘Blemish’ is a term for these spheres of bad, unskillful wishes.

Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti.

29.1

Suppose these spheres of bad, unskillful wishes are seen and heard to be not given up by a bhikkhu. Even though they dwell in the wilderness, in remote lodgings, eat only almsfood, wander indiscriminately for almsfood, wear rag robes, and wear shabby robes, their spiritual companions don’t honor, respect, revere, and venerate them.

Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti.

29.2

Why is that?

Taṁ kissa hetu?

29.3

It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable.

Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.

29.4

Suppose a bronze dish was brought from a shop or smithy clean and bright.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.

29.5

Then the owners were to prepare it with the carcass of a snake, a dog, or a human, cover it with a bronze lid, and parade it through the market-place.

Tamenaṁ sāmikā ahikuṇapaṁ vā kukkurakuṇapaṁ vā manussakuṇapaṁ vā racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ.

29.6

When people saw it they’d say:

Tamenaṁ jano disvā evaṁ vadeyya:

29.7

‘My good man, what is it that you’re carrying like a precious treasure?’

‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti?

29.8

So they’d open up the lid for people to look inside.

Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya.

29.9

But as soon as they saw it they were filled with loathing, revulsion, and disgust.

Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya;

29.10

Not even those who were hungry wanted to eat it, let alone those who had eaten.

jighacchitānampi na bhottukamyatā assa, pageva suhitānaṁ.

29.11

In the same way, when these spheres of bad, unskillful wishes are seen and heard to be not given up by a bhikkhu … their spiritual companions don’t honor, respect, revere, and venerate them.

Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti.

29.12

Why is that?

Taṁ kissa hetu?

29.13

It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable.

Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.

30.1

Suppose these spheres of bad, unskillful wishes are seen and heard to be given up by a bhikkhu. Even though they dwell within a village, accept invitations to a meal, and wear robes offered by householders, their spiritual companions honor, respect, revere, and venerate them.

Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti.

30.2

Why is that?

Taṁ kissa hetu?

30.3

It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.

Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca.

30.4

Suppose a bronze dish was brought from a shop or smithy clean and bright.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.

30.5

Then the owners were to prepare it with boiled fine rice with the dark grains picked out and served with many soups and sauces, cover it with a bronze lid, and parade it through the market-place.

Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ.

30.6

When people saw it they’d say:

Tamenaṁ jano disvā evaṁ vadeyya:

30.7

‘My good man, what is it that you’re carrying like a precious treasure?’

‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti?

30.8

So they’d open up the lid for people to look inside.

Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya.

30.9

And as soon as they saw it they were filled with liking, attraction, and relish.

Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya;

30.10

Even those who had eaten wanted to eat it, let alone those who were hungry.

suhitānampi bhottukamyatā assa, pageva jighacchitānaṁ.

30.11

In the same way, when these spheres of bad, unskillful wishes are seen and heard to be given up by a bhikkhu … their spiritual companions honor, respect, revere, and venerate them.

Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti.

30.12

Why is that?

Taṁ kissa hetu?

30.13

It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.”

Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti.

31.1

When he said this, Venerable Mahāmoggallāna said to him,

Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:

31.2

“Reverend Sāriputta, a simile springs to mind.”

“upamā maṁ, āvuso sāriputta, paṭibhātī”ti.

31.3

“Then speak as you feel inspired,” said Sāriputta.

“Paṭibhātu taṁ, āvuso moggallānā”ti.

31.4

“Reverend, at one time I was staying right here in Rājagaha, the Mountainfold.

“Ekamidāhaṁ, āvuso, samayaṁ rājagahe viharāmi giribbaje.

31.5

Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms.

Atha khvāhaṁ, āvuso, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ.

31.6

Now at that time Samīti the cartwright was planing the rim of a chariot wheel.

Tena kho pana samayena samīti yānakāraputto rathassa nemiṁ tacchati.

31.7

The Ājīvaka ascetic Paṇḍuputta, who used to be a cartwright, was standing by,

Tamenaṁ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti.

31.8

and this thought came to his mind:

Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṁ cetaso parivitakko udapādi:

31.9

‘Oh, I hope Samīti the cartwright planes out the crooks, bends, and flaws in this rim. Then the rim will be rid of crooks, bends, and flaws, and consist purely of the essential core.’

‘aho vatāyaṁ samīti yānakāraputto imissā nemiyā imañca vaṅkaṁ imañca jimhaṁ imañca dosaṁ taccheyya, evāyaṁ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti.

31.10

And Samīti planed out the flaws in the rim just as Paṇḍuputta thought.

Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṁ tañca jimhaṁ tañca dosaṁ tacchati.

31.11

Then Paṇḍuputta expressed his gladness:

Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṁ nicchāresi:

31.12

‘He planes like he knows my heart with his heart!’

‘hadayā hadayaṁ maññe aññāya tacchatī’ti.

32.1

In the same way, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and samādhi, with straying minds, witless and stupid. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart with his heart!

Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṁ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṁ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṁ maññe aññāya tacchati.

32.2

But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, samādhi, and unified minds; wise, not stupid. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and devour it, as it were. And in speech and thought they say:

Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:

32.3

‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’

‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti.

33.1

Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.

Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya;

33.2

In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say:

evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:

33.3

‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’”

‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’”ti.

33.4

And so these two spiritual giants agreed with each others’ fine words.

Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.

33.5

Anaṅgaṇasuttaṁ niṭṭhitaṁ pañcamaṁ.