Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” the bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta then said this:
“Cattārome, āvuso, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti. Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti.
“Friends, there are these four kinds of persons found existing in the world. What four? 1) Here some person |with blemish::with defilements, with taints, with impurities [sāṅgaṇa]| does not understand it as it actually is thus: ‘I have a blemish in myself.’ 2) Here some person with blemish understands it as it actually is thus: ‘I have a blemish in myself.’ 3) Here some person who is blemish free does not understand it as it actually is thus: ‘I have no blemish in myself.’ 4) Here some person who is blemish free understands it as it actually is thus: ‘I have no blemish in myself.’
Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyati. Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyatī”ti.
In this case, friends, the person with blemish who does not understand it as it actually is thus: ‘I have a blemish in myself’ is considered as the inferior among these two persons with blemish. And the person with blemish who understands it as it actually is thus: ‘I have a blemish in myself’ is considered as the superior among these two persons with blemish. In this case, friends, the person who is blemish free who does not understand it as it actually is thus: ‘I have no blemish in myself’ is considered as the inferior among these two persons who are blemish free. And the person who is blemish free who understands it as it actually is thus: ‘I have no blemish in myself’ is considered as the superior among these two persons who is blemish free.”
Simile of the Bronze Bowl
Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:
When this was said, the venerable Mahāmoggallāna asked the venerable Sāriputta:
“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti?
“Friend Sāriputta, what is the cause and condition why, among these two persons with blemish, one is considered as the inferior person and one is considered as the superior person? What is the cause and condition why, among these two persons who are blemish free, one is considered as the inferior person and one is considered as the superior person?”
“Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ. Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?
“1) In this case, friend, when a person with blemish does not understand it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will not generate the |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, or |exert effort::engage in intentional effort [vāyamati]|, or |initiate and sustain energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]| to abandon that blemish, and that he will die with |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or a |smithy::metal worker, blacksmith household [kammārakulā]| covered with dirt and stains. Its owners neither used it nor had it polished but put it away in a dusty corner. Would the bronze bowl, friend, thus get more defiled and stained later on?”
“Evamāvuso”ti.
“Yes, friend.”
“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; so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
“So too, friend, when a person with blemish does not understand it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will not generate the aspiration, or exert effort, or initiate and sustain energy to abandon that blemish, and that he will die with passion, aversion, and delusion, blemished, with a defiled mind.
Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ. Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?
2) In this case, friends, when a person with blemish understands it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will generate the aspiration, then exert effort, and then initiate and sustain energy to abandon that blemish, and that he will die without passion, aversion, and delusion, blemish free, with an |undefiled::untarnished, untainted, pure [asaṅkiliṭṭha]| mind. Suppose a bronze bowl were brought from a shop or a smithy covered with dirt and stains. Its owners used it and had it polished and did not put it in a dusty corner. Would the bronze bowl, friend, thus get |cleaner::purer [parisuddhatara]| and |brighter::shinier, purer [pariyodāta]| later on?”
“Evamāvuso”ti.
“Yes, friend.”
“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
“So too, friend, when a person with blemish understands it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will generate the aspiration, then exert effort, and then initiate and sustain energy to abandon that blemish, and that he will die without passion, aversion, and delusion, blemish free, with an undefiled mind.
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati; so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ. Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?
3) In this case, friends, when a person who is blemish free does not understand it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will attend to |the sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]|. Due to this attention to beautiful signs, passion |invades::infects, overwhelms [anuddhaṃseti]| his mind, and he will die with passion, aversion, and delusion, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or a smithy |clean::pure, bright, perfect [parisuddha]| and polished. Its owners neither used it nor had it polished but put it away in a dusty corner. Would the bronze bowl, friend, thus get more defiled and stained later on?”
“Evamāvuso”ti.
“Yes, friend.”
“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; so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
“So too, friend, when a person who is blemish free does not understand it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will attend to the sign of the beautiful. Due to this attention to beautiful signs, passion will invade his mind, and he will die with passion, aversion, and delusion, blemished, with a defiled 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; so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ. Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?
4) In this case, friends, when a person who is blemish free understands it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will not attend to the sign of the beautiful. Due to this non-attention to beautiful signs, passion does not invade his mind, and he will die without passion, aversion, and delusion, blemish free, with an undefiled mind. Suppose a bronze bowl were brought from a shop or a smithy clean and polished. Its owners used it and had it polished and did not put it in a dusty corner. Would the bronze bowl, friend, thus get cleaner and brighter later on?”
“Evamāvuso”ti.
“Yes, friend.”
“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; so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
“So too, friend, when a person who is blemish free understands it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will not attend to the sign of the beautiful. Due to this non-attention to beautiful signs, passion does not invade his mind, and he will die without passion, aversion, and delusion, blemish free, with an undefiled mind.
Ayaṁ kho, āvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. Ayaṁ panāvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti.
This, friend Moggallāna, is the cause and reason why, among these two persons with blemish, one is considered as the inferior person and one is considered as the superior person. And this is the cause and reason why, among these two persons who are blemish free, one is considered as the inferior person and one is considered as the superior person.”
Blemish is a Designation for Harmful, Unwholesome Mental Qualities
“Aṅgaṇaṁ aṅgaṇanti, āvuso, vuccati. Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti?
[Venerable Mahāmoggallāna]: “Friend, it is said ‘Blemish, blemish.’ What, friend, is this term ‘blemish’ a designation for?”
“Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti.
[Venerable Sāriputta]: “Friend, this term ‘blemish’ is a designation for |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| [mental qualities] |within the realm of desire::within the sphere of want [icchāvacara]|.
“Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘āpattiñca vata āpanno assaṁ, na ca maṁ bhikkhū jāneyyuṁ āpattiṁ āpanno’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū jāneyyuṁ: ‘āpattiṁ āpanno’ti. ‘Jānanti maṁ bhikkhū āpattiṁ āpanno’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘If I commit an |offense::transgression, wrongdoing [āpatti]|, let the bhikkhus not know that I have committed an offense.’ And it is possible that the bhikkhus come to know that that bhikkhu has committed an offense. Thinking thus, ‘The bhikkhus know that I committed an offense,’ he becomes |angry::indignant, offended [kupita]| and |displeased::unhappy, bitter [appatīta]|. Both that |anger::indignance, wrath, rage, the mental quality of being disturbed, being shaken up [kopa]| and |displeasure::bitterness, the mental quality of being displeased, bitter [appaccaya]|, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘āpattiñca vata āpanno assaṁ, anuraho maṁ bhikkhū codeyyuṁ, no saṅghamajjhe’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū saṅghamajjhe codeyyuṁ, no anuraho. ‘Saṅghamajjhe maṁ bhikkhū codenti, no anuraho’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘If I commit an offense, let the bhikkhus |admonish::advise, warn, reprimand, rebuke [codeti]| me in private, not in the midst of the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|.’ And it is possible that the bhikkhus admonish that bhikkhu in the midst of the Saṅgha, not in private. Thinking thus, ‘The bhikkhus admonish me in the midst of the Saṅgha,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘āpattiñca vata āpanno assaṁ, sappaṭipuggalo maṁ codeyya, no appaṭipuggalo’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ appaṭipuggalo codeyya, no sappaṭipuggalo. ‘Appaṭipuggalo maṁ codeti, no sappaṭipuggalo’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘If I commit an offense, let a person who is my equal admonish me, not a person who is not my equal.’ And it is possible that a person who is not his equal admonishes him, not a person who is his equal. Thinking thus, ‘A person who is not my equal admonishes me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na taṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya. ‘Aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseti, na maṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ desetī’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the Teacher might ask a series of questions of me to teach the Dhamma to the bhikkhus, not by asking a series of questions of another bhikkhus to teach the Dhamma to the bhikkhus!’ And it is possible that the Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of that bhikkhu to teach the Dhamma to the bhikkhus. Thinking thus, ‘The Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of me to teach the Dhamma to the bhikkhus,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyun’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na taṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ. ‘Aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisanti, na maṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisantī’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the bhikkhus might enter the village for alms with me at the forefront, and not enter the village for alms with another bhikkhu at the forefront!’ And it is possible that the bhikkhus enter the village for alms with some other bhikkhu at the forefront, and do not enter the village for alms with that bhikkhu at the forefront. Thinking thus, ‘The bhikkhus enter the village for alms with some other bhikkhu at the forefront, and do not enter the village for alms with me at the forefront,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. ‘Añño bhikkhu labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the best seat, the best water, the best alms food in the dining hall might be |obtained::received [labhati]| by me, and that the best seat, the best water, the best alms food in the dining hall might not be obtained by another bhikkhu!’ And it is possible that the best seat, the best water, the best alms food in the dining hall are obtained by some other bhikkhu, and not by that bhikkhu. Thinking thus, ‘The best seat, the best water, the best alms food in the dining hall are obtained by some other bhikkhu, and not by me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. ‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṁ bhattagge bhuttāvī anumodāmī’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that I might give the blessing in the dining hall after the meal, not some other bhikkhu!’ And it is possible that some other bhikkhu gives the blessing in the dining hall after the meal, and that bhikkhu does not give the blessing in the dining hall after the meal. Thinking thus, ‘Some other bhikkhu gives the blessing in the dining hall after the meal, and I do not give the blessing in the dining hall after the meal,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya. ‘Añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ bhikkhūnaṁ dhammaṁ desemī’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that I might teach the Dhamma to the bhikkhus who have come to the |monastery::a dwelling place for bhikkhus, often a grove, a nature reserve, or a garden park [ārāma]|, not another bhikkhu!’ And it is possible that some other bhikkhu teaches the Dhamma to the bhikkhus who have come to the monastery, and that bhikkhu does not teach the Dhamma to the bhikkhus who have come to the monastery. Thinking thus, ‘Some other bhikkhu teaches the Dhamma to the bhikkhus who have come to the monastery, and I do not teach the Dhamma to the bhikkhus who have come to the monastery,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva ārāmagatānaṁ bhikkhunīnaṁ dhammaṁ deseyyaṁ …pe… upāsakānaṁ dhammaṁ deseyyaṁ …pe… upāsikānaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyyā’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya. ‘Añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ upāsikānaṁ dhammaṁ desemī’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that I might teach the Dhamma to the bhikkhunīs ... that I might teach the Dhamma to the lay disciples ... that I might teach the Dhamma to the female lay disciples who have come to the come to the monastery, not some other bhikkhu!’ And it is possible that some other bhikkhu teaches the Dhamma to the female lay disciples who have come to the monastery, and that bhikkhu does not teach the Dhamma to the female lay disciples who have come to the monastery. Thinking thus, ‘Some other bhikkhu teaches the Dhamma to the female lay disciples who have come to the monastery, and I do not teach the Dhamma to the female lay disciples who have come to the monastery,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata mameva bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ. ‘Aññaṁ bhikkhuṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjenti, na maṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjentī’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the bhikkhus act with honor, respect, reverence, and veneration towards me, and not act with honor, respect, reverence, and veneration towards another bhikkhu!’ And it is possible that the bhikkhus act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards that bhikkhu. Thinking thus, ‘The bhikkhus act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata mameva bhikkhuniyo …pe… upāsakā …pe… upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ. ‘Aññaṁ bhikkhuṁ upāsikā sakkaronti garuṁ karonti mānenti pūjenti, na maṁ upāsikā sakkaronti garuṁ karonti mānenti pūjentī’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the bhikkhunīs ... that the lay disciples ... that the female lay disciples act with honor, respect, reverence, and veneration towards me, and not act with honor, respect, reverence, and veneration towards another bhikkhu!’ And it is possible that the female lay disciples act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards that bhikkhu. Thinking thus, ‘The female lay disciples act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva lābhī assaṁ paṇītānaṁ cīvarānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ cīvarānan’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ, na so bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ. ‘Añño bhikkhu lābhī paṇītānaṁ cīvarānaṁ, nāhaṁ lābhī paṇītānaṁ cīvarānan’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that an excellent robe might be obtained by me, and that an excellent robe might not be obtained by another bhikkhu!’ And it is possible that an excellent robe is obtained by another bhikkhu, and an excellent robe is not obtained by that bhikkhu. Thinking thus, ‘An excellent robe is obtained by another bhikkhu, and an excellent robe is not obtained by me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva lābhī assaṁ paṇītānaṁ piṇḍapātānaṁ …pe… paṇītānaṁ senāsanānaṁ …pe… paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na so bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ. ‘Añño bhikkhu lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, nāhaṁ lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti—iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo—ubhayametaṁ aṅgaṇaṁ.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that excellent alms food ... excellent lodging ... excellent healthcare and medicinal requisites might be obtained by me, and that excellent alms food ... excellent lodging ... excellent healthcare and medicinal requisites might not be obtained by another bhikkhu!’ And it is possible that excellent healthcare and medicinal requisites are obtained by another bhikkhu, and excellent healthcare and medicinal requisites are not obtained by that bhikkhu. Thinking thus, ‘Excellent alms food ... excellent lodging ... excellent healthcare and medicinal requisites are obtained by another bhikkhu, and excellent healthcare and medicinal requisites are not obtained by me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti.
This term ‘blemish’, friend, is a designation for harmful, unwholesome [mental qualities] within the realm of desire.
Another Simile of the Bronze Bowl
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. Taṁ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
Friend, if these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be |not given up::not abandoned [appahīna]| in any bhikkhu, even if he is a forest dweller, one who resorts to remote lodgings, an alms food eater, one who goes on alms round from house to house, a wearer of rag-robes, one who wears coarse robes, still his fellows in the spiritual life do not honor, respect, revere, and venerate him. Why is that? Because these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be not given up in him.
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṁ sāmikā ahikuṇapaṁ vā kukkurakuṇapaṁ vā manussakuṇapaṁ vā racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. Tamenaṁ jano disvā evaṁ vadeyya: ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya; jighacchitānampi na bhottukamyatā assa, pageva suhitānaṁ.
Suppose a bronze bowl were brought from a shop or a smithy clean and polished. Its owners put the carcass of a snake or a dog or a human being in it and, covering it with another bronze bowl, went back to the market. Then people seeing it said: ‘What is that you are carrying about like a treasure?’ Then, having uncovered it and looked inside, just at the sight of it, they were inspired with such |loathing::repugnance [amanāpatā]|, |revulsion::aversion, disgust; lit. against the slope state [pāṭikulyatā]| and |repulsion::distaste, abhorrence [jegucchatā]|, that even those who were hungry would not want to eat, not to speak of those who were full.
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. Taṁ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
So too friend, if these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be not given up in any bhikkhu, even if he is a forest dweller, one who resorts to remote lodgings, an alms food eater, one who goes on alms round from house to house, a wearer of rag-robes, one who wears coarse robes, still his fellows in the spiritual life do not honor, respect, revere, and venerate him. For what reason? Because these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be not given up in him.
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. Taṁ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca.
Friend, if these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be |abandoned::dispelled, given up [pahīna]| in any bhikkhu, even if he is one who dwells near a village, one who accepts invitations, one who wears robes given by householders, still his fellows in the spiritual life honor, respect, revere, and venerate him. Why is that? Because these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be abandoned in him.
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. Tamenaṁ jano disvā evaṁ vadeyya: ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; suhitānampi bhottukamyatā assa, pageva jighacchitānaṁ.
Suppose a bronze bowl were brought from a shop or a smithy clean and polished. Its owners put clean boiled rice and various soups and sauces into it, and, covering it with another bronze bowl, went back to the market. Then people seeing it said: ‘What is that you are carrying about like a treasure?’ Then, having uncovered it and looked inside, just at the sight of it, they were inspired with such pleasantness, appetite, and relish that even those who were full would want to eat, not to speak of those who were hungry.
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. Taṁ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti.
So too, friend, if these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be abandoned in any bhikkhu, even if he is one who dwells near a village, one who accepts invitations, one who wears robes given by householders, still his fellows in the spiritual life honor, respect, revere, and venerate him. For what reason? Because these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be abandoned in him.
Mahāmoggallāna Draws a Parallel
Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: “upamā maṁ, āvuso sāriputta, paṭibhātī”ti.
When this was said, the venerable Mahāmoggallāna said to the venerable Sāriputta: “A parallel occurs to me, friend Sāriputta.”
“Paṭibhātu taṁ, āvuso moggallānā”ti.
“Then, friend Moggallāna, speak about that parallel.”
“Ekamidāhaṁ, āvuso, samayaṁ rājagahe viharāmi giribbaje. Atha khvāhaṁ, āvuso, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. Tena kho pana samayena samīti yānakāraputto rathassa nemiṁ tacchati. Tamenaṁ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṁ cetaso parivitakko udapādi: ‘aho vatāyaṁ samīti yānakāraputto imissā nemiyā imañca vaṅkaṁ imañca jimhaṁ imañca dosaṁ taccheyya, evāyaṁ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti. Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṁ tañca jimhaṁ tañca dosaṁ tacchati. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṁ nicchāresi: ‘hadayā hadayaṁ maññe aññāya tacchatī’ti.
“On one occasion, friend, I was staying in Rājagaha in the |mountain stronghold::a reference to present-day Rajgir, former capital of Magadha [giribbaja]|. Then, friend, early in the morning, having dressed and taken my alms bowl and outer robe, I entered Rājagaha for alms. At that time, Samīti the |wheel maker::wagon builder, vehicle manufacturer [yānakāra]| was shaping a wheel rim. Paṇḍuputta the Ājīvaka, a former wheel maker, was standing by. Then, friend, this thought arose in the mind of Paṇḍuputta the Ājīvaka, the former wheel maker: ‘Oh, may Samīti the wheel maker shape away this bend, this curve, this flaw in this wheel rim, so that this wheel rim, free from bends, free from curves, free from flaws, would be pure, established in the essence.’ Just as this thought occurred in the mind of Paṇḍuputta the Ājīvaka, the former wheel maker, so did Samīti the wheel maker shape away that bend, that curve, that flaw in the wheel rim. Then, friend, Paṇḍuputta the Ājīvaka, the former wheel maker, delighted, uttered words of delight: ‘He shapes it as if knowing 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.
So too, friend, those persons who |lack in faith::are without confidence, are without conviction [assaddha]|, who have gone forth from the household life into homelessness not out of faith but for the sake of a livelihood, who are crafty, deceitful, treacherous, |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, |with a wandering mind::with runaway thoughts, mentally out of control [vibbhantacitta]|, |undiscerning::without wisdom [duppañña]|, uninformed—Venerable Sāriputta, with this exposition on the Dhamma, shapes them as if knowing their hearts with his heart.
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: ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti.
But those sons of good families who have gone forth from the household life into homelessness out of faith, who are not crafty, deceitful, or treacherous, who are not restless, arrogant, unsteady, talkative, or chatty, with guarded sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not indulgent or careless, who are keen to avoid backsliding, leaders in seclusion, |with energy aroused::with initiative [āraddhavīriya]|, |determined::resolute, applying oneself [pahitatta]|, who |attend mindfully::are with presence of mind [upaṭṭhitassatī]|, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, |collected::composed, settled [samāhita]|, |with a unified mind::with a one-pointed mind; with an integrated, well-composed, concentrated mind [ekaggacitta]|, |wise::discerning, percipient [paññavant]|, perceptive—they, having heard this exposition on the Dhamma by venerable Sāriputta, drink it in, as it were, and eat it, as it were, by word and thought, thinking: ‘It is good, indeed, that he raises his fellows in the spiritual life from what is unwholesome and establishes them in what is wholesome.’
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya; 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: ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’”ti.
Just as, friend, a woman or a man, young and fond of adornments, having bathed their head, having received a garland of lotuses, or a garland of jasmine, or a garland of roses, would take it with both hands and place it on the top of their head; so too, friend, those sons of good families who have gone forth from the household life into homelessness out of faith, who are not crafty, deceitful, treacherous, who are not restless, arrogant, unsteady, talkative, chatty, who are guarded in sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not indulgent or careless, who are keen to avoid backsliding, leaders in seclusion, with energy aroused, determined, established in mindfulness, fully aware, collected, with a unified mind, wise, perceptive—they, having heard this exposition on the Dhamma by venerable Sāriputta, drink it in, as it were, and eat it, as it were, by word and thought, thinking: ‘It is good, indeed, that he raises his fellows in the spiritual life from what is unwholesome and establishes them in what is wholesome.’
Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.
Thus it was that these two great beings rejoiced in each other’s well-spoken words.