Theravadan

Other Translations: Deutsch , ગુજરાતી , Italiano , Polski , ру́сский язы́к , Srpski

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Majjhima Nikāya 5 Middle Discourses 5Middle Discourses 5

Anaṅgaṇasutta UnblemishedUnblemished

Evaṁ me sutaṁ—I have heard thatSo I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho āyasmā sāriputto bhikkhū āmantesi: There Ven. Sāriputta addressed the monks:There Sāriputta addressed the mendicants:

“āvuso bhikkhave”ti. “Friend monks!”“Reverends, mendicants!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “Yes, friend,” the monks responded to him.“Reverend,” they replied.

Āyasmā sāriputto etadavoca: Ven. Sāriputta said,Sāriputta said this:

“Cattārome, āvuso, puggalā santo saṁvijjamānā lokasmiṁ. “There are these four individuals to be found existing in the world.“Reverends, these four individuals are found in the world.

Katame cattāro? Which four?What four?

Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. There is the case where a certain individual, being blemished, does not discern as it has come to be that ‘I have an inner blemish.’One individual with a blemish doesn’t truly understand: ‘There is a blemish in me.’

Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti. Then there is the case where a certain individual, being blemished, discerns as it has come to be that ‘I have an inner blemish.’But another individual with a blemish does truly understand: ‘There is a blemish in me.’

Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti. Then there is the case where a certain individual, being unblemished, does not discern as it has come to be that ‘I have no inner blemish.’One individual without a blemish doesn’t truly understand: ‘There is no blemish in me.’

Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti. Then there is the case where a certain individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish.’But another individual without a blemish does truly understand: ‘There is no blemish in me.’

Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. With regard to that, the individual who, being blemished, doesn’t discern as it has come to be that ‘I have an inner blemish’ is called the inferior man of the two individuals who are blemished.In this case, of the two individuals 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 pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyati. The individual who, being blemished, discerns as it has come to be that ‘I have an inner blemish’ is called the superior man of the two individuals who are blemished.while the one who does understand is better.

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati. Then again, the individual who, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish’ is called the inferior man of the two individuals who are unblemished.And of the two individuals 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 pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyatī”ti. The individual who, being unblemished, discerns as it has come to be that ‘I have no inner blemish’ is called the superior man of the two individuals who are unblemished.”while the one who does understand is better.”

Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: When this was said, Ven. Mahā Moggallāna said to Ven. Sāriputta,When he said this, Venerable Mahāmoggallāna said to him:

“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? “Friend, what is the reason, what is the cause, that of the two individuals who are blemished, one is called the inferior man and one is called the superior man?“What is the cause, Reverend Sāriputta, what is the reason why, of the two individuals with 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? And what is the reason, what is the cause, that of the two individuals who are unblemished, one is called the inferior man and one is called the superior man?”And what is the cause, what is the reason why, of the two individuals without a blemish, one is said to be worse and one better?”

“Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; [Ven. Sāriputta:] “With regard to that, my friend, when an individual, being blemished, doesn’t discern that ‘I have an inner blemish,’ it can be expected of him that he will not generate desire, endeavor, or arouse persistence for the abandoning of that blemish.“Reverends, take the case of the individual 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.

so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. He will die with passion, with aversion, with delusion—blemished & with a mind defiled.And they will die with greed, hate, and delusion, blemished, with a corrupted mind.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. “Just like a bronze bowl brought back from a shop or a family of smiths all covered with dust & dirt,Suppose a bronze cup was brought from a shop or smithy enveloped with dirt or stains.

Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ. that the owners would neither use nor clean, but would throw away in a dusty place:And the owners neither used it or had it cleaned, but kept it in a dirty place.

Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti? Wouldn’t that bronze bowl eventually become even more dirty & defiled with time?”Over time, wouldn’t that bronze cup get even dirtier and more stained?”

“Evamāvuso”ti. [Ven. Mahā Moggallāna:] “Yes, my friend.”“Yes, reverend.”

“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; [Ven. Sāriputta:] “In the same way, friend, when an individual, being blemished, doesn’t discern as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will not generate desire, endeavor, or arouse persistence for the abandoning of that blemish.“In the same way, take the case of the individual who has a blemish and does not understand it. You can expect that …

so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati. He will die with passion, with aversion, with delusion—blemished & with a mind defiled.they will die with a corrupted mind.

Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; “Then again, when an individual, being blemished, discerns as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will generate desire, endeavor, & arouse persistence for the abandoning of that blemish.Take the case of the individual 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.

so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled.And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind.

Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ. that the owners would both use & clean, and would not throw away in a dusty place:But the owners used it and had it cleaned, and didn’t keep it in a dirty place.

Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? Wouldn’t that bronze bowl eventually become clean & pure with time?”Over time, wouldn’t that bronze cup get cleaner and brighter?”

“Evamāvuso”ti. [Ven. Mahā Moggallāna:] “Yes, my friend.”“Yes, reverend.”

“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya; [Ven. Sāriputta:] “In the same way, friend, when an individual, being blemished, discerns as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will generate desire, endeavor, & arouse persistence for the abandoning of that blemish.“In the same way, take the case of the individual who has a blemish and does understand it. You can expect that …

so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati. He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled.they will die with an uncorrupted mind.

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati; “Then again, when an individual, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will attend to the theme of beauty. As he attends to the theme of beauty, passion will assault his mind.Take the case of the individual 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.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. “Just like a bronze bowl brought back from a shop or a family of smiths clean & pure,Suppose a bronze cup was brought from a shop or smithy clean and bright.

Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ. that the owners would neither use nor clean, but would throw away in a dusty place.And the owners neither used it or had it cleaned, but kept it in a dirty place.

Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti? Wouldn’t that bronze bowl eventually become dirty & defiled with time?”Over time, wouldn’t that bronze cup get dirtier and more stained?”

“Evamāvuso”ti. [Ven. Mahā Moggallāna:] “Yes, my friend.”“Yes, reverend.”

“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; [Ven. Sāriputta:] “In the same way, when an individual, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will attend to the theme of beauty. As he attends to the theme of beauty, passion will assault his mind.“In the same way, take the case of the individual who has no blemish and does not understand it. You can expect that …

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati; “Then again, when an individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will not attend to the theme of beauty. As he doesn’t attend to the theme of beauty, passion won’t assault his mind.Take the case of the individual 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.

Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ. that the owners would both use & clean, and would not throw away in a dusty place:And the owners used it and had it cleaned, and didn’t keep it in a dirty place.

Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? Wouldn’t that bronze bowl eventually become even more clean & pure with time?”Over time, wouldn’t that bronze cup get cleaner and brighter?”

“Evamāvuso”ti. [Ven. Mahā Moggallāna:] “Yes, my friend.”“Yes, reverend.”

“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; [Ven. Sāriputta:] “In the same way, friend, when an individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will not attend to the theme of beauty. As he doesn’t attend to the theme of beauty, passion won’t assault his mind.“In the same way, take the case of the individual who doesn’t have a blemish and does understand it. You can expect that …

Ayaṁ kho, āvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. “This, friend Moggallāna, is the reason, this is the cause why, of the two individuals who are blemished, one is called the inferior man and one is called the superior man.This is the cause, this is the reason why, of the two individuals with 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. This is the reason, this is the cause why, of the two individuals who are unblemished, one is called the inferior man and one is called the superior man.”And this is the cause, this is the reason why, of the two individuals without a blemish, one is said to be worse and one better.”

“Aṅgaṇaṁ aṅgaṇanti, āvuso, vuccati. [Ven. Mahā Moggallāna:] “‘Blemish, blemish’ it’s said.“Reverend, the word ‘blemish’ is spoken of.

Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti? What does ‘blemish’ stand for?”But what is ‘blemish’ a term for?”

“Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti. [Ven. Sāriputta:] “The influences of evil, unskillful wishes: That’s what ‘blemish’ stands for.“Reverend, ‘blemish’ is a term for the spheres of bad, unskillful wishes.

“Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: “It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk:It’s possible that some mendicant might wish:

‘āpattiñca vata āpanno assaṁ, na ca maṁ bhikkhū jāneyyuṁ āpattiṁ āpanno’ti. ‘O, should I have fallen into an offense, may the monks not know about me, that I have fallen into an offense.’‘If I commit an offense, I hope the mendicants don’t find out!’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū jāneyyuṁ: But it’s possible that the monks would know about that monkBut it’s possible that the mendicants do find out that that mendicant

‘āpattiṁ āpanno’ti. that he had fallen into an offense.has committed an offense.

‘Jānanti maṁ bhikkhū āpattiṁ āpanno’ti—(Thinking,) ‘The monks know about me that I have fallen into an offense,’Thinking, ‘The mendicants have found out about my offense,’

iti so kupito hoti appatīto. he is angry & disgruntled.they get angry and bitter.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlementAnd that anger and that bitterness

ubhayametaṁ aṅgaṇaṁ. are both a blemish.are both blemishes.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: “It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk:It’s possible that some mendicant might wish:

‘āpattiñca vata āpanno assaṁ, anuraho maṁ bhikkhū codeyyuṁ, no saṅghamajjhe’ti. ‘O, should I have fallen into an offense, may the monks accuse me in private, and not in the middle of the Saṅgha.’‘If I commit an offense, I hope the mendicants accuse me in private, not in the middle of the Saṅgha.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū saṅghamajjhe codeyyuṁ, no anuraho. But it’s possible that the monks would accuse him in the middle of the Saṅgha, not in private.But it’s possible that the mendicants do accuse that mendicant in the middle of the Saṅgha …

‘Saṅghamajjhe maṁ bhikkhū codenti, no anuraho’ti—(Thinking,) ‘It’s in the middle of the Saṅgha that the monks accuse me, and not in private,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘āpattiñca vata āpanno assaṁ, sappaṭipuggalo maṁ codeyya, no appaṭipuggalo’ti. ‘O, should I have fallen into an offense, may a friend accuse me, and not an enemy.’‘If I commit an offense, I hope I’m accused by a peer, not by someone who is not a peer.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ appaṭipuggalo codeyya, no sappaṭipuggalo. But it’s possible that an enemy would accuse him, and not a friend.But it’s possible that someone who is not a peer accuses that mendicant …

‘Appaṭipuggalo maṁ codeti, no sappaṭipuggalo’ti—(Thinking,) ‘An enemy accuses me, and not a friend,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyyā’ti. ‘O, may the Teacher instruct the monks, cross-questioning just me again & again, and not cross-questioning another monk again & again.’‘Oh, I hope the Teacher will teach the mendicants by repeatedly questioning me alone, not some other mendicant.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na taṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya. But it’s possible that the Teacher would instruct the monks, cross-questioning another monk again & again, and not cross-questioning that monk again & again.But it’s possible that the Teacher will teach the mendicants by repeatedly questioning some other mendicant …

‘Aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseti, na maṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ desetī’ti—(Thinking,) ‘The Teacher instructs the monks, cross-questioning another monk again & again, and not cross-questioning me again & again,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyun’ti. ‘O, may the monks enter the village for alms following just me, and not following another monk.’‘Oh, I hope the mendicants will enter the village for the meal putting me at the very front, not some other mendicant.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na taṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ. But it’s possible that the monks would enter the village for alms following another monk, and not following that monk.But it’s possible that the mendicants will enter the village for the meal putting some other mendicant at the very front …

‘Aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisanti, na maṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisantī’ti—(Thinking,) ‘It’s following another monk, and not me, that the monks enter the village for alms,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. ‘O, may I alone receive the foremost meals, the foremost seat, the foremost water, the foremost alms, and not another monk.’‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other mendicant.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. But it’s possible that another monk would receive the foremost meals, the foremost seat, the foremost water, the foremost alms.But it’s possible that some other mendicant gets the best seat, the best drink, and the best almsfood in the refectory …

‘Añño bhikkhu labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—(Thinking,) ‘It’s another monk who receives the foremost meals, the foremost seat, the foremost water, the foremost alms, and not me,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. ‘O, may I alone give the blessing in the dining hall after the meal, and not another monk.’‘I hope that I alone give the verses of appreciation after eating in the refectory, not some other mendicant.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. But it’s possible that another monk would give the blessing in the dining hall after the meal.But it’s possible that some other mendicant gives the verses of appreciation after eating in the refectory …

‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṁ bhattagge bhuttāvī anumodāmī’ti—(Thinking,) ‘It’s another monk who gives the blessing in the dining hall after the meal, and not me,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata ahameva ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyā’ti. ‘O, may I alone, and not another monk, teach the Dhamma to monks who have come to the monastery.’‘Oh, I hope that I might teach the Dhamma to the monks, nuns, laymen, and laywomen in the monastery, not some other mendicant.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyya. But it’s possible that another monk would teach the Dhamma to the monks who have come to the monastery, and not that monk.

‘Añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ bhikkhūnaṁ dhammaṁ desemī’ti—(Thinking,) ‘It’s another monk who teaches the Dhamma to the monks who have come to the monastery, and not me,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata ahameva ārāmagatānaṁ bhikkhunīnaṁ dhammaṁ deseyyaṁ …pe… ‘O, may I alone, and not another monk, teach the Dhamma to nuns…

upāsakānaṁ dhammaṁ deseyyaṁ …pe… men lay followers…

upāsikānaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyyā’ti. women lay followers who have come to the monastery.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya. But it’s possible that another monk would teach the Dhamma to the women lay followers who have come to the monastery, and not that monk.But it’s possible that some other mendicant teaches the Dhamma …

‘Añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseti, nāhaṁ ārāmagatānaṁ upāsikānaṁ dhammaṁ desemī’ti—(Thinking,) ‘It’s another monk who teaches the Dhamma to the women lay followers who have come to the monastery, and not me,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata mameva bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti. ‘O, may the monks pay honor, respect, reverence, & veneration to me alone, and not to another monk.’‘Oh, I hope that the monks, nuns, laymen, and laywomen will honor, respect, revere, and venerate me alone, not some other mendicant.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ. But it’s possible that the monks would pay honor, respect, reverence, & veneration to another monk, and not to that monk.

‘Aññaṁ bhikkhuṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjenti, na maṁ bhikkhū sakkaronti garuṁ karonti mānenti pūjentī’ti—(Thinking,) ‘It’s another monk that the monks pay honor, respect, reverence, & veneration to, and not me,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata mameva bhikkhuniyo …pe… ‘O, may the nuns…

upāsakā …pe… men lay followers…

upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti. women lay followers pay honor, respect, reverence, & veneration to me alone, and not to another monk.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ. But it’s possible that the women lay followers would pay honor, respect, reverence, & veneration to another monk, and not to that monk.But it’s possible that some other mendicant is honored, respected, revered, and venerated …

‘Aññaṁ bhikkhuṁ upāsikā sakkaronti garuṁ karonti mānenti pūjenti, na maṁ upāsikā sakkaronti garuṁ karonti mānenti pūjentī’ti—(Thinking,) ‘It’s another monk that the women lay followers pay honor, respect, reverence, & veneration to, and not me,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata ahameva lābhī assaṁ paṇītānaṁ cīvarānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ cīvarānan’ti. ‘O, may I alone, and not another monk, be the one who receives exquisite robes.’‘I hope I get the nicest robes, almsfood, lodgings, and medicines and supplies for the sick, not some other mendicant.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ, na so bhikkhu lābhī assa paṇītānaṁ cīvarānaṁ. But it’s possible that another monk, and not that monk, is the one who receives exquisite robes.But it’s possible that some other mendicant gets the nicest robes, almsfood, lodgings, and medicines and supplies for the sick …

‘Añño bhikkhu lābhī paṇītānaṁ cīvarānaṁ, nāhaṁ lābhī paṇītānaṁ cīvarānan’ti—(Thinking,) ‘It’s another monk who receives exquisite robes, and not me,’

iti so kupito hoti appatīto. he is angry & disgruntled.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement

ubhayametaṁ aṅgaṇaṁ. are both a blemish.

‘aho vata ahameva lābhī assaṁ paṇītānaṁ piṇḍapātānaṁ …pe… ‘O, may I alone, and not another monk, be the one who receives exquisite alms…

paṇītānaṁ senāsanānaṁ …pe… exquisite lodgings…

paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti. exquisite medicinal requisites for curing the ill.’

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na so bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ. But it’s possible that another monk, and not that monk, is the one who receives exquisite medicinal requisites for curing the ill.

‘Añño bhikkhu lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, nāhaṁ lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti—(Thinking,) ‘It’s another monk who receives exquisite medicinal requisites for curing the ill, and not me,’Thinking, ‘Some other mendicant has got the nicest robes, almsfood, lodgings, and medicines and supplies for the sick’,

iti so kupito hoti appatīto. he is angry & disgruntled.they get angry and bitter.

Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlementAnd that anger and that bitterness

ubhayametaṁ aṅgaṇaṁ. are both a blemish.are both blemishes.

Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti. This, friend, is what these influences of evil, unskillful wishes stand for: ‘blemish.’‘Blemish’ is a term for these spheres of bad, unskillful wishes.

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. “Now friend, if these influences of evil, unskillful wishes are seen or heard to be unabandoned in any monk, then even though he’s a wilderness dweller, a dweller in isolated lodgings, an alms-goer, a house-to-house alms-goer, a refuse-rag wearer, a wearer of coarse robes, still his companions in the holy life don’t pay him honor, respect, reverence, or veneration.Suppose these spheres of bad, unskillful wishes are seen and heard to be not given up by a mendicant. 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.

Taṁ kissa hetu? Why is that?Why is that?

Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Because these influences of evil, unskillful wishes are seen or heard to be unabandoned in him.It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. “Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, into which the owners would arrange the carcass of a snake, a dog, or a human beingSuppose a bronze cup was brought from a shop or smithy clean and bright.

Tamenaṁ sāmikā ahikuṇapaṁ vā kukkurakuṇapaṁ vā manussakuṇapaṁ vā racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. and—covering it with another bronze bowl—would carry back into the market: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 jano disvā evaṁ vadeyya: A person, seeing them, would say,When people saw it they’d say:

‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti? ‘Well, what’s this, being carried around as if it were so splendid?’‘Oh my, what is it that you’re carrying like a precious treasure?’

Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. He, raising & opening the lid, would look in.So they’d open up the lid for people to look inside.

Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya; As soon as he saw, he would be inspired with displeasure, with loathing, with disgust,But as soon as they saw it they were filled with loathing, revulsion, and disgust.

jighacchitānampi na bhottukamyatā assa, pageva suhitānaṁ. so that even if he were hungry, he would not want to eat—to say nothing of if he were full.Not even those who were hungry wanted to eat it, let alone those who were replete.

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. “In the same way, if these influences of evil, unskillful wishes are seen or heard to be unabandoned in any monk, then even though he’s a wilderness dweller, a dweller in isolated lodgings, an alms-goer, a house-to-house alms-goer, a refuse-rag wearer, a wearer of coarse robes, still his companions in the holy life don’t pay him honor, respect, reverence, or veneration.In the same way, when these spheres of bad, unskillful wishes are seen and heard to be not given up by a mendicant … their spiritual companions don’t honor, respect, revere, and venerate them.

Taṁ kissa hetu? Why is that?Why is that?

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. “But, friend, if these influences of evil, unskillful wishes are seen or heard to be abandoned in any monk, then even though he’s a village dweller, a receiver of meal invitations, a wearer of robes given by lay people, still his companions in the holy life pay him honor, respect, reverence, or veneration.Suppose these spheres of bad, unskillful wishes are seen and heard to be given up by a mendicant. 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.

Taṁ kissa hetu? Why is that?Why is that?

Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. Because these influences of evil, unskillful wishes are seen or heard to be abandoned in him.It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. “Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, into which the owners would arrange boiled white rice with various sauces and curriesSuppose a bronze cup was brought from a shop or smithy clean and bright.

Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ. and—covering it with another bronze bowl—would carry back into the market: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 jano disvā evaṁ vadeyya: A person, seeing them, would say,When people saw it they’d say:

Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya. He, raising & opening the lid, would look in.So they’d open up the lid for people to look inside.

Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; As soon as he saw, he would be inspired with enticement, with non-loathing, & with non-disgust,And as soon as they saw it they were filled with liking, attraction, and relish.

suhitānampi bhottukamyatā assa, pageva jighacchitānaṁ. so that even if he were full, he would want to eat—to say nothing of if he were hungry.Even those who were replete wanted to eat it, let alone 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. “In the same way, if these influences of evil, unskillful wishes are seen or heard to be abandoned in any monk, then even though he’s a village dweller, a receiver of meal invitations, a wearer of robes given by lay people, still his companions in the holy life pay him honor, respect, reverence, or veneration.In the same way, when these spheres of bad, unskillful wishes are seen and heard to be given up by a mendicant … their spiritual companions honor, respect, revere, and venerate them.

Taṁ kissa hetu? Why is that?Why is that?

Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti. Because these influences of evil, unskillful wishes are seen or heard to be abandoned in him.”It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.”

Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: When this was said, Ven. Moggallāna said to Ven. Sāriputta,When he said this, Venerable Mahāmoggallāna said to him,

“upamā maṁ, āvuso sāriputta, paṭibhātī”ti. “A simile occurs to me, friend Sāriputta.”“Reverend Sāriputta, a simile strikes me.”

“Paṭibhātu taṁ, āvuso moggallānā”ti. “Let it occur to you, friend Moggallāna.”“Then speak as you feel inspired,” said Sāriputta.

“Ekamidāhaṁ, āvuso, samayaṁ rājagahe viharāmi giribbaje. “On one occasion I was staying near Rājagaha, at the Hill Fort.“Reverend, this one time I was staying right here in Rājagaha, the Mountainfold.

Atha khvāhaṁ, āvuso, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ. Then, early in the morning, I adjusted my lower robe and—taking my bowl & outer robe—went into Rājagaha for alms.Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms.

Tena kho pana samayena samīti yānakāraputto rathassa nemiṁ tacchati. And on that occasion Samīti the cartwright was planing the rim of a chariot wheel,Now at that time Samīti of the wainwrights was planing the rim of a chariot wheel.

Tamenaṁ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. and the Ājīvaka Paṇḍuputta, a former cartwright, was standing by.The Ājīvaka ascetic Paṇḍuputta, who was formerly of the wainwrights, was standing by,

Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṁ cetaso parivitakko udapādi: Then this line of thinking arose in the awareness of Ājīvaka Paṇḍuputta, the former cartwright:and this thought came to his mind:

‘aho vatāyaṁ samīti yānakāraputto imissā nemiyā imañca vaṅkaṁ imañca jimhaṁ imañca dosaṁ taccheyya, evāyaṁ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti. ‘O, may Samīti the cartwright plane away this bend, this twist, this fault in this rim, so that this rim would be clean—its bends, twists, and faults removed—standing in heartwood.’‘Oh, I hope Samīti the wainwright planes out the crooks, bends, and flaws in this rim. Then the rim will be rid of crooks, bends, and flaws, pure, and consolidated in the core.’

Yathā 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 the line of thinking occurred to Ājīvaka Paṇḍuputta, the former cartwright, in just the same way did Samīti the cartwright plane away that bend, that twist, that fault in the rim.And Samīti planed out the flaws in the rim just as Paṇḍuputta thought.

Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṁ nicchāresi: So Ājīvaka Paṇḍuputta, the former cartwright, gratified, uttered words of gratification:Then Paṇḍuputta expressed his gladness:

‘hadayā hadayaṁ maññe aññāya tacchatī’ti. ‘He planes, knowing my heart with his heart, as it were!’‘He planes like 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. “In the same way, any individuals without conviction, who—for the sake of a livelihood and not out of conviction—have gone forth from the home life into homelessness; who are fraudulent, deceitful, wily, restless, rowdy, flighty, talkative, of loose words; who leave their faculties unguarded; who know no moderation in food, are undevoted to wakefulness, unconcerned with the qualities of a contemplative, with no respect for the training; who are luxurious, lethargic, foremost in falling back; who shirk the duties of solitude; who are lazy, lowly in their persistence, of muddled mindfulness, unalert, unconcentrated, their minds scattered, undiscerning, drivelers: Ven. Sāriputta, with this Dhamma discourse, planes away their (faults), knowing my heart with his heart, as it were!In the same way, there are those faithless individuals 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 haughty, 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 immersion, with straying minds, witless and idiotic. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart 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: “But as for those sons of good families who, out of conviction, have gone forth from the home life into homelessness; who are unfraudulent, undeceitful, not wily, not restless, not rowdy, not flighty, not talkative or of loose words; who guard their faculties, know moderation in food, are devoted to wakefulness, are concerned with the qualities of a contemplative, have fierce respect for the training; who are not luxurious, not lethargic, not foremost in falling back; who observe the duties of solitude; who are not lazy; who are aroused in their effort, of unmuddled mindfulness, alert, concentrated, their minds unified, discerning, not drivelers: They, hearing this Dhamma discourse from Ven. Sāriputta, drink it up & devour it, as it were, both by word & by mind: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 haughty, 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, immersion, and unified minds; wise and clever. 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:

‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. ‘How good it is that, having made his companions in the holy life rise up from what’s unskillful, he establishes them in what’s skillful!’‘It’s good, sir, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’

Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya; “Just as a young & youthful woman or man—fond of adornment, with head bathed—on receiving a garland of blue lotuses, jasmine, or camellias, would take it with both hands and place it on top of his or her head;Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. Presented with a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head.

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: in the same way, those sons of good families who, out of conviction, have gone forth from the home life into homelessness; who are unfraudulent, undeceitful, not wily, not restless, not rowdy, not flighty, not talkative or of loose words; who guard their faculties, know moderation in food, are devoted to wakefulness, are concerned with the qualities of a contemplative, have fierce respect for the training; who are not luxurious, not lethargic, not foremost in falling back; who observe the duties of solitude; who are not lazy; who are aroused in their effort, of unmuddled mindfulness, alert, concentrated, their minds unified, discerning, not drivelers: They, hearing this Dhamma discourse from Ven. Sāriputta, drink it up & devour it, as it were, both by word & by mind:In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say:

‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’”ti. ‘How good it is that, having made his companions in the holy life rise up from what’s unskillful, he establishes them in what’s skillful!’”‘It’s good, sir, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’”

Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti. Thus did those two great beings [nāgas] rejoice in each other’s well-spoken words.And so these two spiritual giants agreed with each other’s fine words.

Anaṅgaṇasuttaṁ niṭṭhitaṁ pañcamaṁ.

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