MN · mn5
Without Blemishes
0.1Majjhima Nikāya 5
The Middle Length Discourses 5
0.2Anaṅgaṇasutta
Without Blemishes
1.1Evaṁ me sutaṁ—
Thus have I heard:
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery.
1.3Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There the Venerable Sāriputta addressed the bhikkhus:
1.4“āvuso bhikkhave”ti.
“Friends, bhikkhus.”
1.5“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Friend,” those bhikkhus replied to the Venerable Sāriputta.
1.6Āyasmā sāriputto etadavoca:
The Venerable Sāriputta said this:
2.1“Cattārome, āvuso, puggalā santo saṁvijjamānā lokasmiṁ.
“Friends, these four kinds of persons are found in the world.
2.2Katame cattāro?
Which four?
2.3Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti.
Here, friends, one person, though blemished, does not understand as it truly is: ‘There is an inner blemish in me.’
2.4Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti.
And here, friends, one person, though blemished, does understand as it truly is: ‘There is an inner blemish in me.’
2.5Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti.
Here, friends, one person, though unblemished, does not understand as it truly is: ‘There is no inner blemish in me.’
2.6Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti.
And here, friends, one person, though unblemished, does understand as it truly is: ‘There is no inner blemish in me.’
2.7Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati.
Now, friends, among these two blemished persons, the one who, though blemished, does not understand as it truly is, ‘There is an inner blemish in me’—this one is called the inferior person.
2.8Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyati.
Now, friends, among these two blemished persons, the one who, though blemished, does understand as it truly is, ‘There is an inner blemish in me’—this one is called the superior person.
2.9Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati.
Now, friends, among these two unblemished persons, the one who, though unblemished, does not understand as it truly is, ‘There is no inner blemish in me’—this one is called the inferior person.
2.10Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyatī”ti.
Now, friends, among these two unblemished persons, the one who, though unblemished, does understand as it truly is, ‘There is no inner blemish in me’—this one is called the superior person.”
3.1Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:
When this was said, the Venerable Mahāmoggallāna said to the Venerable Sāriputta:
3.2“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati?
“What, friend Sāriputta, is the cause, what is the condition, why among these two blemished persons one is called the inferior person and one is called the superior person?
3.3Ko panāvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti?
And what, friend Sāriputta, is the cause, what is the condition, why among these two unblemished persons one is called the inferior person and one is called the superior person?”
4.1“Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;
“Now, friends, as to the person who, though blemished, does not understand as it truly is, ‘There is an inner blemish in me’—this is to be expected of him: he will not arouse desire, he will not make an effort, he will not stir up energy for the abandoning of that blemish.
4.2so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
He will die with passion, with ill will, with delusion, blemished, with a defiled mind.
4.3Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.
Suppose, friends, a bronze bowl were brought from a shop or from a smith’s workshop, covered with dust and dirt.
4.4Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ.
Its owners would neither use it nor clean it, but would throw it down on a dusty road.
4.5Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?
Then, friends, after some time that bronze bowl would become even more soiled and stained, would it not?”
4.6“Evamāvuso”ti.
“Yes, friend.”
4.7“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;
“Just so, friends, as to the person who, though blemished, does not understand as it truly is, ‘There is an inner blemish in me’—this is to be expected of him: he will not arouse desire, he will not make an effort, he will not stir up energy for the abandoning of that blemish.
4.8so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
He will die with passion, with ill will, with delusion, blemished, with a defiled mind.
5.1Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;
Now, friends, as to the person who, though blemished, does understand as it truly is, ‘There is an inner blemish in me’—this is to be expected of him: he will arouse desire, he will make an effort, he will stir up energy for the abandoning of that blemish.
5.2so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
He will die without passion, without ill will, without delusion, unblemished, with an undefiled mind.
5.3Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.
Suppose, friends, a bronze bowl were brought from a shop or from a smith’s workshop, covered with dust and dirt.
5.4Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ.
Its owners would both use it and clean it, and would not throw it down on a dusty road.
5.5Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?
Then, friends, after some time that bronze bowl would become even purer and brighter, would it not?”
5.6“Evamāvuso”ti.
“Yes, friend.”
5.7“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;
“Just so, friends, as to the person who, though blemished, does understand as it truly is, ‘There is an inner blemish in me’—this is to be expected of him: he will arouse desire, he will make an effort, he will stir up energy for the abandoning of that blemish.
5.8so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
He will die without passion, without ill will, without delusion, unblemished, with an undefiled mind.
6.1Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;
Now, friends, as to the person who, though unblemished, does not understand as it truly is, ‘There is no inner blemish in me’—this is to be expected of him: he will attend to an attractive nimitta [subhanimittaṁ]; because of attending to that attractive nimitta, passion will overwhelm his mind.
6.2so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
He will die with passion, with ill will, with delusion, blemished, with a defiled mind.
6.3Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.
Suppose, friends, a bronze bowl were brought from a shop or from a smith’s workshop, pure and bright.
6.4Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ.
Its owners would neither use it nor clean it, but would throw it down on a dusty road.
6.5Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?
Then, friends, after some time that bronze bowl would become even more soiled and stained, would it not?”
6.6“Evamāvuso”ti.
“Yes, friend.”
6.7“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;
“Just so, friends, as to the person who, though unblemished, does not understand as it truly is, ‘There is no inner blemish in me’—this is to be expected of him: he will attend to an attractive nimitta [subhanimittaṁ]; because of attending to that attractive nimitta, passion will overwhelm his mind.
6.8so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.
He will die with passion, with ill will, with delusion, blemished, with a defiled mind.
7.1Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;
Now, friends, as to the person who, though unblemished, does understand as it truly is, ‘There is no inner blemish in me’—this is to be expected of him: he will not attend to an attractive nimitta [subhanimittaṁ]; because of not attending to that attractive nimitta, passion will not overwhelm his mind.
7.2so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
He will die without passion, without ill will, without delusion, unblemished, with an undefiled mind.
7.3Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.
Suppose, friends, a bronze bowl were brought from a shop or from a smith’s workshop, pure and bright.
7.4Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ.
Its owners would both use it and clean it, and would not throw it down on a dusty road.
7.5Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?
Then, friends, after some time that bronze bowl would become even purer and brighter, would it not?”
7.6“Evamāvuso”ti.
“Yes, friend.”
7.7“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;
“Just so, friends, as to the person who, though unblemished, does understand as it truly is, ‘There is no inner blemish in me’—this is to be expected of him: he will not attend to an attractive nimitta [subhanimittaṁ]; because of not attending to that attractive nimitta, passion will not overwhelm his mind.
7.8so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.
He will die without passion, without ill will, without delusion, unblemished, with an undefiled mind.
8.1Ayaṁ kho, āvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati.
This, friend Moggallāna, is the cause, this is the condition, why among these two blemished persons one is called the inferior person and one is called the superior person.
8.2Ayaṁ panāvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti.
And this, friend Moggallāna, is the cause, this is the condition, why among these two unblemished persons one is called the inferior person and one is called the superior person.”
9.1“Aṅgaṇaṁ aṅgaṇanti, āvuso, vuccati.
“‘Blemish, blemish,’ friend, people say.
9.2Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti?
But, friend, what is this a designation for, namely ‘blemish’?”
9.3“Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti.
“Friend, ‘blemish’ is a designation for bad, unskillful, desire-driven states.”
10.1“Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
“Now, friend, it is possible that here a certain bhikkhu might have this wish arise:
10.2‘āpattiñca vata āpanno assaṁ, na ca maṁ bhikkhū jāneyyuṁ āpattiṁ āpanno’ti.
‘If only I had committed an offense, but the bhikkhus would not know that I had committed an offense.’
10.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū jāneyyuṁ:
But it is possible, friend, that the bhikkhus would know of that bhikkhu:
10.4‘āpattiṁ āpanno’ti.
‘He has committed an offense.’
10.5‘Jānanti maṁ bhikkhū āpattiṁ āpanno’ti—
‘The bhikkhus know that I have committed an offense’—
10.6iti so kupito hoti appatīto.
then he becomes angry and displeased.
10.7Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
10.8ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
11.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
11.2‘āpattiñca vata āpanno assaṁ, anuraho maṁ bhikkhū codeyyuṁ, no saṅghamajjhe’ti.
‘If only I had committed an offense, and the bhikkhus would reprove me privately, not in the midst of the saṅgha.’
11.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū saṅghamajjhe codeyyuṁ, no anuraho.
But it is possible, friend, that the bhikkhus would reprove that bhikkhu in the midst of the saṅgha, not privately.
11.4‘Saṅghamajjhe maṁ bhikkhū codenti, no anuraho’ti—
‘The bhikkhus reprove me in the midst of the saṅgha, not privately’—
11.5iti so kupito hoti appatīto.
then he becomes angry and displeased.
11.6Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
11.7ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
12.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
12.2‘āpattiñca vata āpanno assaṁ, sappaṭipuggalo maṁ codeyya, no appaṭipuggalo’ti.
‘If only I had committed an offense, and one who is my equal would reprove me, not one who is not my equal.’
12.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ appaṭipuggalo codeyya, no sappaṭipuggalo.
But it is possible, friend, that one who is not his equal would reprove that bhikkhu, not one who is his equal.
12.4‘Appaṭipuggalo maṁ codeti, no sappaṭipuggalo’ti—
‘One who is not my equal reproves me, not one who is my equal’—
12.5iti so kupito hoti appatīto.
then he becomes angry and displeased.
12.6Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
12.7ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
13.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
13.2‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyyā’ti.
‘If only the Teacher, after repeatedly asking me, would teach dhamma to the bhikkhus, and not after repeatedly asking some other bhikkhu would the Teacher teach dhamma to the bhikkhus.’
13.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na taṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya.
But it is possible, friend, that after repeatedly asking some other bhikkhu, the Teacher would teach dhamma to the bhikkhus, and not after repeatedly asking that bhikkhu would the Teacher teach dhamma to the bhikkhus.
13.4‘Aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseti, na maṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ desetī’ti—
‘After repeatedly asking some other bhikkhu, the Teacher teaches dhamma to the bhikkhus; after repeatedly asking me, the Teacher does not teach dhamma to the bhikkhus’—
13.5iti so kupito hoti appatīto.
then he becomes angry and displeased.
13.6Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
13.7ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
14.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
14.2‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyun’ti.
‘If only the bhikkhus, with me at the head again and again, would enter the village for alms, and not with some other bhikkhu at the head again and again would the bhikkhus enter the village for alms.’
14.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na taṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ.
But it is possible, friend, that with some other bhikkhu at the head again and again, the bhikkhus would enter the village for alms, and not with that bhikkhu at the head again and again would the bhikkhus enter the village for alms.
14.4‘Aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisanti, na maṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisantī’ti—
‘With some other bhikkhu at the head again and again, the bhikkhus enter the village for alms; with me at the head again and again, the bhikkhus do not enter the village for alms’—
14.5iti so kupito hoti appatīto.
then he becomes angry and displeased.
14.6Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
14.7ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
15.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
15.2‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti.
‘If only I myself would receive at the meal the best seat, the best water, the best morsel, and not some other bhikkhu would receive at the meal the best seat, the best water, the best morsel.’
15.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ.
But it is possible, friend, that some other bhikkhu would receive at the meal the best seat, the best water, the best morsel, and that bhikkhu would not receive at the meal the best seat, the best water, the best morsel.
15.4‘Añño bhikkhu labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—
‘Some other bhikkhu receives at the meal the best seat, the best water, the best morsel; I do not receive at the meal the best seat, the best water, the best morsel’—
15.5iti so kupito hoti appatīto.
then he becomes angry and displeased.
15.6Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
15.7ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
16.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
16.2‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti.
‘If only after eating at the meal I myself would give anumodanā, and not some other bhikkhu, after eating at the meal, would give anumodanā.’
16.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya.
But it is possible, friend, that some other bhikkhu, after eating at the meal, would give anumodanā, and that bhikkhu, after eating at the meal, would not give anumodanā.
16.4‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṁ bhattagge bhuttāvī anumodāmī’ti—
‘Some other bhikkhu, after eating at the meal, gives anumodanā; I, after eating at the meal, do not give anumodanā’—
16.5iti so kupito hoti appatīto.
then he becomes angry and displeased.
16.6Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
16.7ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
17.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
17.2‘aho vata ahameva ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyā’ti.
‘If only I myself would teach dhamma to the bhikkhus who have come to the monastery, and not some other bhikkhu would teach dhamma to the bhikkhus who have come to the monastery.’
17.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya.
But it is possible, friend, that some other bhikkhu would teach dhamma to the bhikkhus who have come to the monastery, and that bhikkhu would not teach dhamma to the bhikkhus who have come to the monastery.
17.4‘Añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ bhikkhūnaṁ dhammaṁ desemī’ti—
‘Some other bhikkhu teaches dhamma to the bhikkhus who have come to the monastery; I do not teach dhamma to the bhikkhus who have come to the monastery’—
17.5iti so kupito hoti appatīto.
then he becomes angry and displeased.
17.6Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
17.7ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
18-20.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
18-20.2‘aho vata ahameva ārāmagatānaṁ bhikkhunīnaṁ dhammaṁ deseyyaṁ …pe…
‘If only I myself would teach dhamma to the bhikkhunis who have come to the monastery …
18-20.3upāsakānaṁ dhammaṁ deseyyaṁ …pe…
would teach dhamma to the male lay followers …
18-20.4upāsikānaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyyā’ti.
would teach dhamma to the female lay followers who have come to the monastery, and not some other bhikkhu would teach dhamma to the female lay followers who have come to the monastery.’
18-20.5Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya.
But it is possible, friend, that some other bhikkhu would teach dhamma to the female lay followers who have come to the monastery, and that bhikkhu would not teach dhamma to the female lay followers who have come to the monastery.
18-20.6‘Añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ upāsikānaṁ dhammaṁ desemī’ti—
‘Some other bhikkhu teaches dhamma to the female lay followers who have come to the monastery; I do not teach dhamma to the female lay followers who have come to the monastery’—
18-20.7iti so kupito hoti appatīto.
then he becomes angry and displeased.
18-20.8Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
18-20.9ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
21.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
21.2‘aho vata mameva bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti.
‘If only the bhikkhus would honor me, respect me, esteem me, and venerate me, and not honor, respect, esteem, and venerate some other bhikkhu.’
21.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ.
But it is possible, friend, that the bhikkhus would honor, respect, esteem, and venerate some other bhikkhu, and would not honor, respect, esteem, and venerate that bhikkhu.
21.4‘Aññaṁ bhikkhuṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjenti, na maṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjentī’ti—
‘The bhikkhus honor, respect, esteem, and venerate some other bhikkhu; they do not honor, respect, esteem, and venerate me’—
21.5iti so kupito hoti appatīto.
then he becomes angry and displeased.
21.6Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
21.7ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
22-24.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
22-24.2‘aho vata mameva bhikkhuniyo …pe…
‘If only the bhikkhunis would …
22-24.3upāsakā …pe…
the male lay followers would …
22-24.4upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti.
the female lay followers would honor, respect, esteem, and venerate me, and not honor, respect, esteem, and venerate some other bhikkhu.’
22-24.5Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ.
But it is possible, friend, that the female lay followers would honor, respect, esteem, and venerate some other bhikkhu, and would not honor, respect, esteem, and venerate that bhikkhu.
22-24.6‘Aññaṁ bhikkhuṁ upāsikā sakkaronti garuṁ karonti mānenti pūjenti, na maṁ upāsikā sakkaronti garuṁ karonti mānenti pūjentī’ti—
‘The female lay followers honor, respect, esteem, and venerate some other bhikkhu; they do not honor, respect, esteem, and venerate me’—
22-24.7iti so kupito hoti appatīto.
then he becomes angry and displeased.
22-24.8Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
22-24.9ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
25.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
25.2‘aho vata ahameva lābhī assaṁ paṇītānaṁ cīvarānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ cīvarānan’ti.
‘If only I myself would be the recipient of fine robes, and not some other bhikkhu would be the recipient of fine robes.’
25.3Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ, na so bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ.
But it is possible, friend, that some other bhikkhu would be the recipient of fine robes, and that bhikkhu would not be the recipient of fine robes.
25.4‘Añño bhikkhu lābhī paṇītānaṁ cīvarānaṁ, nāhaṁ lābhī paṇītānaṁ cīvarānan’ti—
‘Some other bhikkhu is the recipient of fine robes; I am not the recipient of fine robes’—
25.5iti so kupito hoti appatīto.
then he becomes angry and displeased.
25.6Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
25.7ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
26-27.1Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:
It is possible, friend, that here a certain bhikkhu might have this wish arise:
26-27.2‘aho vata ahameva lābhī assaṁ paṇītānaṁ piṇḍapātānaṁ …pe…
‘If only I myself would be the recipient of fine almsfood …
26-27.3paṇītānaṁ senāsanānaṁ …pe…
fine lodgings …
26-27.4paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti.
fine medicinal requisites for the sick, and not some other bhikkhu would be the recipient of fine medicinal requisites for the sick.’
26-27.5Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na so bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ.
But it is possible, friend, that some other bhikkhu would be the recipient of fine medicinal requisites for the sick, and that bhikkhu would not be the recipient of fine medicinal requisites for the sick.
26-27.6‘Añño bhikkhu lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, nāhaṁ lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti—
‘Some other bhikkhu is the recipient of fine medicinal requisites for the sick; I am not the recipient of fine medicinal requisites for the sick’—
26-27.7iti so kupito hoti appatīto.
then he becomes angry and displeased.
26-27.8Yo ceva kho, āvuso, kopo yo ca appaccayo—
And whatever anger there is, friend, and whatever displeasure there is—
26-27.9ubhayametaṁ aṅgaṇaṁ.
both of these are a blemish.
28.1Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti.
‘Blemish,’ friends, is a designation for these bad, unskillful, desire-driven states.
29.1Yassa 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.
Friends, if for any bhikkhu these bad, unskillful, desire-driven states are seen and heard to be unabandoned, then even if he is a forest-dweller, one who dwells in remote lodgings, an eater of almsfood, one who goes from house to house in order, a wearer of rag-robes, a wearer of coarse robes, still his fellow practitioners of the holy life neither honor him nor respect him nor esteem him nor venerate him.
29.2Taṁ kissa hetu?
Why is that?
29.3Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
Because those bad, unskillful, desire-driven states of that venerable one are seen and heard to be unabandoned.
29.4Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.
Suppose, friends, a bronze bowl were brought from a shop or from a smith’s workshop, pure and bright.
29.5Tamenaṁ sāmikā ahikuṇapaṁ vā kukkurakuṇapaṁ vā manussakuṇapaṁ vā racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ.
Its owners, placing in it the carcass of a snake, or the carcass of a dog, or the carcass of a human being, would cover it with another bronze bowl and carry it through the market.
29.6Tamenaṁ jano disvā evaṁ vadeyya:
Seeing it, people would say:
29.7‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti?
‘Hey, what is this that is being carried along as though it were something choice?’
29.8Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya.
Then they would go up to it, uncover it, and look.
29.9Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya;
At the mere sight of it, unpleasantness would arise, revulsion would arise, and disgust would arise.
29.10jighacchitānampi na bhottukamyatā assa, pageva suhitānaṁ.
Even those who were hungry would have no wish to eat, let alone those who were full.
29.11Evameva 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.
Just so, friends, if for any bhikkhu these bad, unskillful, desire-driven states are seen and heard to be unabandoned, then even if he is a forest-dweller, one who dwells in remote lodgings, an eater of almsfood, one who goes from house to house in order, a wearer of rag-robes, a wearer of coarse robes, still his fellow practitioners of the holy life neither honor him nor respect him nor esteem him nor venerate him.
29.12Taṁ kissa hetu?
Why is that?
29.13Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.
Because those bad, unskillful, desire-driven states of that venerable one are seen and heard to be unabandoned.
30.1Yassa 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.
Friends, if for any bhikkhu these bad, unskillful, desire-driven states are seen and heard to be abandoned, then even if he dwells near a village, accepts invitations, and wears robes from householders, still his fellow practitioners of the holy life honor him, respect him, esteem him, and venerate him.
30.2Taṁ kissa hetu?
Why is that?
30.3Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca.
Because those bad, unskillful, desire-driven states of that venerable one are seen and heard to be abandoned.
30.4Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.
Suppose, friends, a bronze bowl were brought from a shop or from a smith’s workshop, pure and bright.
30.5Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ.
Its owners, placing in it cooked rice of fine grain, cleaned of black specks, with many soups and many curries, would cover it with another bronze bowl and carry it through the market.
30.6Tamenaṁ jano disvā evaṁ vadeyya:
Seeing it, people would say:
30.7‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti?
‘Hey, what is this that is being carried along as though it were something choice?’
30.8Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya.
Then they would go up to it, uncover it, and look.
30.9Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya;
At the mere sight of it, pleasantness would arise, non-revulsion would arise, and non-disgust would arise.
30.10suhitānampi bhottukamyatā assa, pageva jighacchitānaṁ.
Even those who were full would wish to eat, let alone those who were hungry.
30.11Evameva 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.
Just so, friends, if for any bhikkhu these bad, unskillful, desire-driven states are seen and heard to be abandoned, then even if he dwells near a village, accepts invitations, and wears robes from householders, still his fellow practitioners of the holy life honor him, respect him, esteem him, and venerate him.
30.12Taṁ kissa hetu?
Why is that?
30.13Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti.
Because those bad, unskillful, desire-driven states of that venerable one are seen and heard to be abandoned.”
31.1Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:
When this was said, the Venerable Mahāmoggallāna said to the Venerable Sāriputta:
31.2“upamā maṁ, āvuso sāriputta, paṭibhātī”ti.
“An analogy occurs to me, friend Sāriputta.”
31.3“Paṭibhātu taṁ, āvuso moggallānā”ti.
“Let it occur to you, friend Moggallāna.”
31.4“Ekamidāhaṁ, āvuso, samayaṁ rājagahe viharāmi giribbaje.
“At one time, friend, I was dwelling at Rājagaha, in the Mountain Citadel.
31.5Atha khvāhaṁ, āvuso, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ.
Then, friend, in the morning, after dressing and taking my bowl and robe, I entered Rājagaha for alms.
31.6Tena kho pana samayena samīti yānakāraputto rathassa nemiṁ tacchati.
Now at that time Samīti, the wheelwright’s son, was shaping a wheel rim.
31.7Tamenaṁ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti.
And Paṇḍuputta the Ājīvaka, the former wheelwright’s son, was standing by him.
31.8Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṁ cetaso parivitakko udapādi:
Then, friend, this thought arose in the mind of Paṇḍuputta the Ājīvaka, the former wheelwright’s son:
31.9‘aho vatāyaṁ samīti yānakāraputto imissā nemiyā imañca vaṅkaṁ imañca jimhaṁ imañca dosaṁ taccheyya, evāyaṁ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti.
‘If only this Samīti, the wheelwright’s son, would plane away from this rim this bend, this crookedness, and this defect, then this rim would be rid of bend, rid of crookedness, rid of defect, pure, established in the solid wood.’
31.10Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṁ tañca jimhaṁ tañca dosaṁ tacchati.
And just as that thought arose in the mind of Paṇḍuputta the Ājīvaka, the former wheelwright’s son, so Samīti, the wheelwright’s son, planed away from that rim that bend, that crookedness, and that defect.
31.11Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṁ nicchāresi:
Then Paṇḍuputta the Ājīvaka, the former wheelwright’s son, pleased, uttered a pleased utterance:
31.12‘hadayā hadayaṁ maññe aññāya tacchatī’ti.
‘I suppose he is planing heart to heart, having known the heart.’
32.1Evameva 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.
Just so, friend, as for those persons who are without faith, who have gone forth from the home life into homelessness not out of faith but for the sake of livelihood; deceitful, devious, tricksters, arrogant, haughty, flighty, talkative, with scattered speech; unguarded at the doors of the indriyas [indriyesu aguttadvārā], not knowing moderation in eating, not devoted to wakefulness, with no regard for the contemplative life, with no keen respect for the training, indulgent, lax, leading the way in decline, having laid down the burden of seclusion [paviveke], lazy, with weak energy, with sati lost [muṭṭhassatī], not fully aware [asampajānā], not endowed with samādhi [asamāhitā], with a distracted mind, with poor discernment [duppaññā], dull-witted—for them, the Venerable Sāriputta, by this exposition of dhamma [dhammapariyāyena], seems to me to be planing heart to heart, having known the heart.
32.2Ye 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:
But those sons of good family who have gone forth from the home life into homelessness out of faith; not deceitful, not devious, not tricksters, not arrogant, not haughty, not flighty, not talkative, not with scattered speech; guarded at the doors of the indriyas [indriyesu guttadvārā], knowing moderation in eating, devoted to wakefulness, having regard for the contemplative life, with keen respect for the training, not indulgent, not lax, having laid down the burden of decline, leading the way in seclusion [paviveke], with energy aroused, resolute, with sati established [upaṭṭhitassatī], fully aware [sampajānā], endowed with samādhi [samāhitā], their mind gathered [ekaggacittā], possessing discernment [paññavanto], not dull-witted—having heard this exposition of dhamma [dhammapariyāyaṁ] from the Venerable Sāriputta, they seem to me to drink it in, they seem to me to chew on it, with speech as well as with mind:
32.3‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti.
‘It is good, friend, that our fellow practitioner of the holy life, having raised people out of the unskillful, establishes them in the skillful.’
33.1Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya;
Just as, friend, a woman or a man, young, youthful, fond of adornment, having obtained a garland of blue lotuses, or a garland of jasmine, or a garland of atimuttaka flowers, would receive it with both hands and place it on the head, on the crown;
33.2evameva 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:
just so, friend, those sons of good family who have gone forth from the home life into homelessness out of faith; not deceitful, not devious, not tricksters, not arrogant, not haughty, not flighty, not talkative, not with scattered speech; guarded at the doors of the indriyas [indriyesu guttadvārā], knowing moderation in eating, devoted to wakefulness, having regard for the contemplative life, with keen respect for the training, not indulgent, not lax, having laid down the burden of decline, leading the way in seclusion [paviveke], with energy aroused, resolute, with sati established [upaṭṭhitassatī], fully aware [sampajānā], endowed with samādhi [samāhitā], their mind gathered [ekaggacittā], possessing discernment [paññavanto], not dull-witted—having heard this exposition of dhamma [dhammapariyāyaṁ] from the Venerable Sāriputta, they seem to me to drink it in, they seem to me to chew on it, with speech as well as with mind:
33.3‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’”ti.
‘It is good, friend, that our fellow practitioner of the holy life, having raised people out of the unskillful, establishes them in the skillful.’”
33.4Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.
Thus those two great ones approved each other’s well-spoken words.
33.5Anaṅgaṇasuttaṁ niṭṭhitaṁ pañcamaṁ.
The fifth, Without Blemishes, is finished.