| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ५
Majjhima Nikāya 5
The Middle-Length Suttas Collection 5
अनङ्गणसुत्त
Anaṅgaṇasutta
Unblemished
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो आयस्मा सारिपुत्तो भिक्खू आमन्तेसि: “आवुसो भिक्खवे”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“आवुसो”ति खो ते भिक्खू आयस्मतो सारिपुत्तस्स पच्चस्सोसुं। आयस्मा सारिपुत्तो एतदवोच:
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” they replied. Sāriputta said this:
“चत्तारोमे, आवुसो, पुग्गला सन्तो संविज्जमाना लोकस्मिं। कतमे चत्तारो? इधावुसो, एकच्चो पुग्गलो साङ्गणोव समानो ‘अत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं नप्पजानाति। इध पनावुसो, एकच्चो पुग्गलो साङ्गणोव समानो ‘अत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं पजानाति। इधावुसो, एकच्चो पुग्गलो अनङ्गणोव समानो ‘नत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं नप्पजानाति। इध पनावुसो, एकच्चो पुग्गलो अनङ्गणोव समानो ‘नत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं पजानाति। तत्रावुसो, य्वायं पुग्गलो साङ्गणोव समानो ‘अत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं नप्पजानाति, अयं इमेसं द्विन्नं पुग्गलानं साङ्गणानंयेव सतं हीनपुरिसो अक्खायति। तत्रावुसो, य्वायं पुग्गलो साङ्गणोव समानो ‘अत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं पजानाति, अयं इमेसं द्विन्नं पुग्गलानं साङ्गणानंयेव सतं सेट्ठपुरिसो अक्खायति। तत्रावुसो, य्वायं पुग्गलो अनङ्गणोव समानो ‘नत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं नप्पजानाति, अयं इमेसं द्विन्नं पुग्गलानं अनङ्गणानंयेव सतं हीनपुरिसो अक्खायति। तत्रावुसो, य्वायं पुग्गलो अनङ्गणोव समानो ‘नत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं पजानाति, अयं इमेसं द्विन्नं पुग्गलानं अनङ्गणानंयेव सतं सेट्ठपुरिसो अक्खायती”ति।
“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. 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.
“Bhikkhus, these four people are found in the world. What four? One person with a blemish doesn’t truly understand: ‘There is a blemish in me.’ But another person with a blemish does truly understand: ‘There is a blemish in me.’ One person without a blemish doesn’t truly understand: ‘There is no blemish in me.’ But another person without a blemish does truly understand: ‘There is no blemish in me.’ In this case, of the two persons with a blemish, the one who doesn’t understand is said to be worse, while the one who does understand is better. And of the two persons without a blemish, the one who doesn’t understand is said to be worse, while the one who does understand is better.”
एवं वुत्ते, आयस्मा महामोग्गल्लानो आयस्मन्तं सारिपुत्तं एतदवोच:
Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:
When he said this, Venerable Mahāmoggallāna said to him:
“को नु खो, आवुसो सारिपुत्त, हेतु को पच्चयो येनिमेसं द्विन्नं पुग्गलानं साङ्गणानंयेव सतं एको हीनपुरिसो अक्खायति, एको सेट्ठपुरिसो अक्खायति? को पनावुसो सारिपुत्त, हेतु को पच्चयो येनिमेसं द्विन्नं पुग्गलानं अनङ्गणानंयेव सतं एको हीनपुरिसो अक्खायति, एको सेट्ठपुरिसो अक्खायती”ति?
“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?
“What is the cause, Friend Sāriputta, what is the reason why, of the two persons with a blemish, one is said to be worse and one better? And what is the cause, what is the reason why, of the two persons without a blemish, one is said to be worse and one better?”
“तत्रावुसो, य्वायं पुग्गलो साङ्गणोव समानो ‘अत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं नप्पजानाति, तस्सेतं पाटिकङ्खं—न छन्दं जनेस्सति न वायमिस्सति न वीरियं आरभिस्सति तस्सङ्गणस्स पहानाय; सो सरागो सदोसो समोहो साङ्गणो सङ्किलिट्ठचित्तो कालं करिस्सति। सेय्यथापि, आवुसो, कंसपाति आभता आपणा वा कम्मारकुला वा रजेन च मलेन च परियोनद्धा। तमेनं सामिका न चेव परिभुञ्जेय्युं न च परियोदपेय्युं, रजापथे च नं निक्खिपेय्युं। एवञ्हि सा, आवुसो, कंसपाति अपरेन समयेन सङ्किलिट्ठतरा अस्स मलग्गहिता”ति?
“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?
“Friends, take the case of the person who has a blemish and does not understand it. You can expect that they won’t generate enthusiasm, make an effort, or rouse up energy to give up that blemish. And they will die with greed, hate, and delusion, blemished, with a corrupted mind. Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains. And the owners neither used it or had it cleaned, but kept it in a dirty place. Over time, wouldn’t that bronze dish get even dirtier and more stained?”
“एवमावुसो”ति।
“Evamāvuso”ti.
“Yes, friend.”
“एवमेव खो, आवुसो, य्वायं पुग्गलो साङ्गणोव समानो ‘अत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं नप्पजानाति, तस्सेतं पाटिकङ्खं—न छन्दं जनेस्सति न वायमिस्सति न वीरियं आरभिस्सति तस्सङ्गणस्स पहानाय; सो सरागो सदोसो समोहो साङ्गणो सङ्किलिट्ठचित्तो कालं करिस्सति।
“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.
“In the same way, take the case of the person who has a blemish and does not understand it. You can expect that … they will die with a corrupted mind.
तत्रावुसो, य्वायं पुग्गलो साङ्गणोव समानो ‘अत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं पजानाति, तस्सेतं पाटिकङ्खं—छन्दं जनेस्सति वायमिस्सति वीरियं आरभिस्सति तस्सङ्गणस्स पहानाय; सो अरागो अदोसो अमोहो अनङ्गणो असङ्किलिट्ठचित्तो कालं करिस्सति। सेय्यथापि, आवुसो, कंसपाति आभता आपणा वा कम्मारकुला वा रजेन च मलेन च परियोनद्धा। तमेनं सामिका परिभुञ्जेय्युञ्चेव परियोदपेय्युञ्च, न च नं रजापथे निक्खिपेय्युं। एवञ्हि सा, आवुसो, कंसपाति अपरेन समयेन परिसुद्धतरा अस्स परियोदाता”ति?
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?
Take the case of the person who has a blemish and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that blemish. And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind. Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains. But the owners used it and had it cleaned, and didn’t keep it in a dirty place. Over time, wouldn’t that bronze dish get cleaner and brighter?”
“एवमावुसो”ति।
“Evamāvuso”ti.
“Yes, friend.”
“एवमेव खो, आवुसो, य्वायं पुग्गलो साङ्गणोव समानो ‘अत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं पजानाति, तस्सेतं पाटिकङ्खं—छन्दं जनेस्सति वायमिस्सति वीरियं आरभिस्सति तस्सङ्गणस्स पहानाय; सो अरागो अदोसो अमोहो अनङ्गणो असङ्किलिट्ठचित्तो कालं करिस्सति।
“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.
“In the same way, take the case of the person who has a blemish and does understand it. You can expect that … they will die with an uncorrupted mind.
तत्रावुसो, य्वायं पुग्गलो अनङ्गणोव समानो ‘नत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं नप्पजानाति, तस्सेतं पाटिकङ्खं—सुभनिमित्तं मनसि करिस्सति, तस्स सुभनिमित्तस्स मनसिकारा रागो चित्तं अनुद्धंसेस्सति; सो सरागो सदोसो समोहो साङ्गणो सङ्किलिट्ठचित्तो कालं करिस्सति। सेय्यथापि, आवुसो, कंसपाति आभता आपणा वा कम्मारकुला वा परिसुद्धा परियोदाता। तमेनं सामिका न चेव परिभुञ्जेय्युं न च परियोदपेय्युं, रजापथे च नं निक्खिपेय्युं। एवञ्हि सा, आवुसो, कंसपाति अपरेन समयेन सङ्किलिट्ठतरा अस्स मलग्गहिता”ति?
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?
Take the case of the person who doesn’t have a blemish but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind. And they will die with greed, hate, and delusion, blemished, with a corrupted mind. Suppose a bronze dish was brought from a shop or smithy clean and bright. And the owners neither used it or had it cleaned, but kept it in a dirty place. Over time, wouldn’t that bronze dish get dirtier and more stained?”
“एवमावुसो”ति।
“Evamāvuso”ti.
“Yes, friend.”
“एवमेव खो, आवुसो, य्वायं पुग्गलो अनङ्गणोव समानो ‘नत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं नप्पजानाति, तस्सेतं पाटिकङ्खं—सुभनिमित्तं मनसि करिस्सति, तस्स सुभनिमित्तस्स मनसिकारा रागो चित्तं अनुद्धंसेस्सति; सो सरागो सदोसो समोहो साङ्गणो सङ्किलिट्ठचित्तो कालं करिस्सति।
“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.
“In the same way, take the case of the person who has no blemish and does not understand it. You can expect that … they will die with a corrupted mind.
तत्रावुसो, य्वायं पुग्गलो अनङ्गणोव समानो ‘नत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं पजानाति, तस्सेतं पाटिकङ्खं—सुभनिमित्तं न मनसि करिस्सति, तस्स सुभनिमित्तस्स अमनसिकारा रागो चित्तं नानुद्धंसेस्सति; सो अरागो अदोसो अमोहो अनङ्गणो असङ्किलिट्ठचित्तो कालं करिस्सति। सेय्यथापि, आवुसो, कंसपाति आभता आपणा वा कम्मारकुला वा परिसुद्धा परियोदाता। तमेनं सामिका परिभुञ्जेय्युञ्चेव परियोदपेय्युञ्च, न च नं रजापथे निक्खिपेय्युं। एवञ्हि सा, आवुसो, कंसपाति अपरेन समयेन परिसुद्धतरा अस्स परियोदाता”ति?
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?
Take the case of the person who doesn’t have a blemish and does understand it. You can expect that they won’t focus on the feature of beauty, and because of that, lust won’t infect their mind. And they will die without greed, hate, and delusion, unblemished, with an uncorrupted mind. Suppose a bronze dish was brought from a shop or smithy clean and bright. And the owners used it and had it cleaned, and didn’t keep it in a dirty place. Over time, wouldn’t that bronze dish get cleaner and brighter?”
“एवमावुसो”ति।
“Evamāvuso”ti.
“Yes, friend.”
“एवमेव खो, आवुसो, य्वायं पुग्गलो अनङ्गणोव समानो ‘नत्थि मे अज्झत्तं अङ्गणन्ऽति यथाभूतं पजानाति, तस्सेतं पाटिकङ्खं—सुभनिमित्तं न मनसि करिस्सति, तस्स सुभनिमित्तस्स अमनसिकारा रागो चित्तं नानुद्धंसेस्सति; सो अरागो अदोसो अमोहो अनङ्गणो असङ्किलिट्ठचित्तो कालं करिस्सति।
“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.
“In the same way, take the case of the person who doesn’t have a blemish and does understand it. You can expect that … they will die with an uncorrupted mind.
अयं खो, आवुसो मोग्गल्लान, हेतु अयं पच्चयो येनिमेसं द्विन्नं पुग्गलानं साङ्गणानंयेव सतं एको हीनपुरिसो अक्खायति, एको सेट्ठपुरिसो अक्खायति। अयं पनावुसो मोग्गल्लान, हेतु अयं पच्चयो येनिमेसं द्विन्नं पुग्गलानं अनङ्गणानंयेव सतं एको हीनपुरिसो अक्खायति, एको सेट्ठपुरिसो अक्खायती”ति।
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 is the cause, this is the reason why, of the two persons with a blemish, one is said to be worse and one better. And this is the cause, this is the reason why, of the two persons without a blemish, one is said to be worse and one better.”
“अङ्गणं अङ्गणन्ति, आवुसो, वुच्चति। किस्स नु खो एतं, आवुसो, अधिवचनं यदिदं अङ्गणन्”ति?
“Aṅgaṇaṁ aṅgaṇanti, āvuso, vuccati. Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti?
“Friend, the word ‘blemish’ is spoken of. But what is ‘blemish’ a term for?”
“पापकानं खो एतं, आवुसो, अकुसलानं इच्छावचरानं अधिवचनं, यदिदं अङ्गणन्”ति।
“Pāpakānaṁ kho etaṁ, āvuso, akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇan”ti.
“Friend, ‘blemish’ is a term for the spheres of bad, unskillful wishes.
“ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘आपत्तिञ्च वत आपन्नो अस्सं, न च मं भिक्खू जानेय्युं आपत्तिं आपन्नोऽति। ठानं खो पनेतं, आवुसो, विज्जति यं तं भिक्खुं भिक्खू जानेय्युं: ‘आपत्तिं आपन्नोऽति। ‘जानन्ति मं भिक्खू आपत्तिं आपन्नोऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
“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’s possible that some bhikkhu might wish: ‘If I commit an offense, I hope the bhikkhus don’t find out!’ But it’s possible that the bhikkhus do find out that that bhikkhu has committed an offense. Thinking, ‘The bhikkhus have found out about my offense,’ they get angry and bitter. And that anger and that bitterness are both blemishes.
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘आपत्तिञ्च वत आपन्नो अस्सं, अनुरहो मं भिक्खू चोदेय्युं, नो सङ्घमज्झेऽति। ठानं खो पनेतं, आवुसो, विज्जति यं तं भिक्खुं भिक्खू सङ्घमज्झे चोदेय्युं, नो अनुरहो। ‘सङ्घमज्झे मं भिक्खू चोदेन्ति, नो अनुरहोऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
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’s possible that some bhikkhu might wish: ‘If I commit an offense, I hope the bhikkhus accuse me in private, not in the middle of the Saṅgha.’ But it’s possible that the bhikkhus do accuse that bhikkhu in the middle of the Saṅgha …
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘आपत्तिञ्च वत आपन्नो अस्सं, सप्पटिपुग्गलो मं चोदेय्य, नो अप्पटिपुग्गलोऽति। ठानं खो पनेतं, आवुसो, विज्जति यं तं भिक्खुं अप्पटिपुग्गलो चोदेय्य, नो सप्पटिपुग्गलो। ‘अप्पटिपुग्गलो मं चोदेति, नो सप्पटिपुग्गलोऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
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’s possible that some bhikkhu might wish: ‘If I commit an offense, I hope I’m accused by a counterpart, not by someone who is not a counterpart.’ But it’s possible that someone who is not a counterpart accuses that bhikkhu …
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत ममेव सत्था पटिपुच्छित्वा पटिपुच्छित्वा भिक्खूनं धम्मं देसेय्य, न अञ्ञं भिक्खुं सत्था पटिपुच्छित्वा पटिपुच्छित्वा भिक्खूनं धम्मं देसेय्याऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञं भिक्खुं सत्था पटिपुच्छित्वा पटिपुच्छित्वा भिक्खूनं धम्मं देसेय्य, न तं भिक्खुं सत्था पटिपुच्छित्वा पटिपुच्छित्वा भिक्खूनं धम्मं देसेय्य। ‘अञ्ञं भिक्खुं सत्था पटिपुच्छित्वा पटिपुच्छित्वा भिक्खूनं धम्मं देसेति, न मं सत्था पटिपुच्छित्वा पटिपुच्छित्वा भिक्खूनं धम्मं देसेतीऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
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’s possible that some bhikkhu might wish: ‘Oh, I hope the Teacher will teach the bhikkhus by repeatedly questioning me alone, not some other bhikkhu.’ But it’s possible that the Teacher will teach the bhikkhus by repeatedly questioning some other bhikkhu …
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत ममेव भिक्खू पुरक्खत्वा पुरक्खत्वा गामं भत्ताय पविसेय्युं, न अञ्ञं भिक्खुं भिक्खू पुरक्खत्वा पुरक्खत्वा गामं भत्ताय पविसेय्युन्ऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञं भिक्खुं भिक्खू पुरक्खत्वा पुरक्खत्वा गामं भत्ताय पविसेय्युं, न तं भिक्खुं भिक्खू पुरक्खत्वा पुरक्खत्वा गामं भत्ताय पविसेय्युं। ‘अञ्ञं भिक्खुं भिक्खू पुरक्खत्वा पुरक्खत्वा गामं भत्ताय पविसन्ति, न मं भिक्खू पुरक्खत्वा पुरक्खत्वा गामं भत्ताय पविसन्तीऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
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’s possible that some bhikkhu might wish: ‘Oh, I hope the bhikkhus will enter the village for the meal putting me at the very front, not some other bhikkhu.’ But it’s possible that the bhikkhus will enter the village for the meal putting some other bhikkhu at the very front …
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत अहमेव लभेय्यं भत्तग्गे अग्गासनं अग्गोदकं अग्गपिण्डं, न अञ्ञो भिक्खु लभेय्य भत्तग्गे अग्गासनं अग्गोदकं अग्गपिण्डन्ऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञो भिक्खु लभेय्य भत्तग्गे अग्गासनं अग्गोदकं अग्गपिण्डं, न सो भिक्खु लभेय्य भत्तग्गे अग्गासनं अग्गोदकं अग्गपिण्डं। ‘अञ्ञो भिक्खु लभति भत्तग्गे अग्गासनं अग्गोदकं अग्गपिण्डं, नाहं लभामि भत्तग्गे अग्गासनं अग्गोदकं अग्गपिण्डन्ऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
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’s possible that some bhikkhu might wish: ‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other bhikkhu.’ But it’s possible that some other bhikkhu gets the best seat, the best drink, and the best almsfood in the refectory …
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत अहमेव भत्तग्गे भुत्तावी अनुमोदेय्यं, न अञ्ञो भिक्खु भत्तग्गे भुत्तावी अनुमोदेय्याऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञो भिक्खु भत्तग्गे भुत्तावी अनुमोदेय्य, न सो भिक्खु भत्तग्गे भुत्तावी अनुमोदेय्य। ‘अञ्ञो भिक्खु भत्तग्गे भुत्तावी अनुमोदति, नाहं भत्तग्गे भुत्तावी अनुमोदामीऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
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’s possible that some bhikkhu might wish: ‘I hope that I alone give the verses of appreciation after eating in the refectory, not some other bhikkhu.’ But it’s possible that some other bhikkhu gives the verses of appreciation after eating in the refectory …
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत अहमेव आरामगतानं भिक्खूनं धम्मं देसेय्यं, न अञ्ञो भिक्खु आरामगतानं भिक्खूनं धम्मं देसेय्याऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञो भिक्खु आरामगतानं भिक्खूनं धम्मं देसेय्य, न सो भिक्खु आरामगतानं भिक्खूनं धम्मं देसेय्य। ‘अञ्ञो भिक्खु आरामगतानं भिक्खूनं धम्मं देसेति, नाहं आरामगतानं भिक्खूनं धम्मं देसेमीऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
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’s possible that some bhikkhu might wish: ‘Oh, I hope that I might teach the Dhamma to the monks, nuns, laymen, and laywomen in the monastery, not some other bhikkhu.’
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत अहमेव आरामगतानं भिक्खुनीनं धम्मं देसेय्यं …पे… उपासकानं धम्मं देसेय्यं …पे… उपासिकानं धम्मं देसेय्यं, न अञ्ञो भिक्खु आरामगतानं उपासिकानं धम्मं देसेय्याऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञो भिक्खु आरामगतानं उपासिकानं धम्मं देसेय्य, न सो भिक्खु आरामगतानं उपासिकानं धम्मं देसेय्य। ‘अञ्ञो भिक्खु आरामगतानं उपासिकानं धम्मं देसेति, नाहं आरामगतानं उपासिकानं धम्मं देसेमीऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
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.
But it’s possible that some other bhikkhu teaches the Dhamma …
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत ममेव भिक्खू सक्करेय्युं गरुं करेय्युं मानेय्युं पूजेय्युं, न अञ्ञं भिक्खुं भिक्खू सक्करेय्युं गरुं करेय्युं मानेय्युं पूजेय्युन्ऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञं भिक्खुं भिक्खू सक्करेय्युं गरुं करेय्युं मानेय्युं पूजेय्युं, न तं भिक्खुं भिक्खू सक्करेय्युं गरुं करेय्युं मानेय्युं पूजेय्युं। ‘अञ्ञं भिक्खुं भिक्खू सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्ति, न मं भिक्खू सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्तीऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata mameva bhikkhū sakkareyyuṁ garuṁ kareyyuṁ1 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’s possible that some bhikkhu might wish: ‘Oh, I hope that the monks, nuns, laymen, and laywomen will honor, respect, revere, and venerate me alone, not some other bhikkhu.’
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत ममेव भिक्खुनियो …पे… उपासका …पे… उपासिका सक्करेय्युं गरुं करेय्युं मानेय्युं पूजेय्युं, न अञ्ञं भिक्खुं उपासिका सक्करेय्युं गरुं करेय्युं मानेय्युं पूजेय्युन्ऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञं भिक्खुं उपासिका सक्करेय्युं गरुं करेय्युं मानेय्युं पूजेय्युं, न तं भिक्खुं उपासिका सक्करेय्युं गरुं करेय्युं मानेय्युं पूजेय्युं। ‘अञ्ञं भिक्खुं उपासिका सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्ति, न मं उपासिका सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्तीऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
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.
But it’s possible that some other bhikkhu is honored, respected, revered, and venerated …
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत अहमेव लाभी अस्सं पणीतानं चीवरानं, न अञ्ञो भिक्खु लाभी अस्स पणीतानं चीवरानन्ऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञो भिक्खु लाभी अस्स पणीतानं चीवरानं, न सो भिक्खु लाभी अस्स पणीतानं चीवरानं। ‘अञ्ञो भिक्खु लाभी पणीतानं चीवरानं, नाहं लाभी पणीतानं चीवरानन्ऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva lābhī2 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’s possible that some bhikkhu might wish: ‘I hope I get the nicest robes, almsfood, lodgings, and medicines and supplies for the sick, not some other bhikkhu.’ But it’s possible that some other bhikkhu gets the nicest robes, almsfood, lodgings, and medicines and supplies for the sick …
ठानं खो पनेतं, आवुसो, विज्जति यं इधेकच्चस्स भिक्खुनो एवं इच्छा उप्पज्जेय्य: ‘अहो वत अहमेव लाभी अस्सं पणीतानं पिण्डपातानं …पे… पणीतानं सेनासनानं …पे… पणीतानं गिलानप्पच्चयभेसज्जपरिक्खारानं, न अञ्ञो भिक्खु लाभी अस्स पणीतानं गिलानप्पच्चयभेसज्जपरिक्खारानन्ऽति। ठानं खो पनेतं, आवुसो, विज्जति यं अञ्ञो भिक्खु लाभी अस्स पणीतानं गिलानप्पच्चयभेसज्जपरिक्खारानं, न सो भिक्खु लाभी अस्स पणीतानं गिलानप्पच्चयभेसज्जपरिक्खारानं। ‘अञ्ञो भिक्खु लाभी पणीतानं गिलानप्पच्चयभेसज्जपरिक्खारानं, नाहं लाभी पणीतानं गिलानप्पच्चयभेसज्जपरिक्खारानन्ऽति—इति सो कुपितो होति अप्पतीतो। यो चेव खो, आवुसो, कोपो यो च अप्पच्चयो—उभयमेतं अङ्गणं।
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva lābhī3 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.
Thinking, ‘Some other bhikkhu has got the nicest robes, almsfood, lodgings, and medicines and supplies for the sick’, they get angry and bitter. And that anger and that bitterness are both blemishes.
इमेसं खो एतं, आवुसो, पापकानं अकुसलानं इच्छावचरानं अधिवचनं, यदिदं अङ्गणन्ति।
Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti.
‘Blemish’ is a term for these spheres of bad, unskillful wishes.
यस्स कस्सचि, आवुसो, भिक्खुनो इमे पापका अकुसला इच्छावचरा अप्पहीना दिस्सन्ति चेव सूयन्ति च, किञ्चापि सो होति आरञ्ञिको पन्तसेनासनो पिण्डपातिको सपदानचारी पंसुकूलिको लूखचीवरधरो, अथ खो नं सब्रह्मचारी न चेव सक्करोन्ति न गरुं करोन्ति न मानेन्ति न पूजेन्ति। तं किस्स हेतु? ते हि तस्स आयस्मतो पापका अकुसला इच्छावचरा अप्पहीना दिस्सन्ति चेव सूयन्ति च। सेय्यथापि, आवुसो, कंसपाति आभता आपणा वा कम्मारकुला वा परिसुद्धा परियोदाता। तमेनं सामिका अहिकुणपं वा कुक्कुरकुणपं वा मनुस्सकुणपं वा रचयित्वा अञ्ञिस्सा कंसपातिया पटिकुज्जित्वा अन्तरापणं पटिपज्जेय्युं। तमेनं जनो दिस्वा एवं वदेय्य: ‘अम्भो, किमेविदं हरीयति जञ्ञजञ्ञं वियाऽति? तमेनं उट्ठहित्वा अपापुरित्वा ओलोकेय्य। तस्स सहदस्सनेन अमनापता च सण्ठहेय्य, पाटिकुल्यता च सण्ठहेय्य, जेगुच्छता च सण्ठहेय्य; जिघच्छितानम्पि न भोत्तुकम्यता अस्स, पगेव सुहितानं।
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. 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 apāpuritvā4 olokeyya. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā5 ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya; jighacchitānampi na bhottukamyatā assa, pageva suhitānaṁ.
Suppose these spheres of bad, unskillful wishes are seen and heard to be not given up by a bhikkhu. Even though they dwell in the wilderness, in remote lodgings, eat only almsfood, wander indiscriminately for almsfood, wear rag robes, and wear shabby robes, their spiritual companions don’t honor, respect, revere, and venerate them. Why is that? It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable. Suppose a bronze dish was brought from a shop or smithy clean and bright. Then the owners were to prepare it with the carcass of a snake, a dog, or a human, cover it with a bronze lid, and parade it through the market-place. When people saw it they’d say: ‘My good man, what is it that you’re carrying like a precious treasure?’ So they’d open up the lid for people to look inside. But as soon as they saw it they were filled with loathing, revulsion, and disgust. Not even those who were hungry wanted to eat it, let alone those who had eaten.
एवमेव खो, आवुसो, यस्स कस्सचि भिक्खुनो इमे पापका अकुसला इच्छावचरा अप्पहीना दिस्सन्ति चेव सूयन्ति च, किञ्चापि सो होति आरञ्ञिको पन्तसेनासनो पिण्डपातिको सपदानचारी पंसुकूलिको लूखचीवरधरो, अथ खो नं सब्रह्मचारी न चेव सक्करोन्ति न गरुं करोन्ति न मानेन्ति न पूजेन्ति। तं किस्स हेतु? ते हि तस्स आयस्मतो पापका अकुसला इच्छावचरा अप्पहीना दिस्सन्ति चेव सूयन्ति च।
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.
In the same way, when these spheres of bad, unskillful wishes are seen and heard to be not given up by a bhikkhu … their spiritual companions don’t honor, respect, revere, and venerate them. Why is that? It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable.
यस्स कस्सचि, आवुसो, भिक्खुनो इमे पापका अकुसला इच्छावचरा पहीना दिस्सन्ति चेव सूयन्ति च, किञ्चापि सो होति गामन्तविहारी नेमन्तनिको गहपतिचीवरधरो, अथ खो नं सब्रह्मचारी सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्ति। तं किस्स हेतु? ते हि तस्स आयस्मतो पापका अकुसला इच्छावचरा पहीना दिस्सन्ति चेव सूयन्ति च। सेय्यथापि, आवुसो, कंसपाति आभता आपणा वा कम्मारकुला वा परिसुद्धा परियोदाता। तमेनं सामिका सालीनं ओदनं विचितकाळकं अनेकसूपं अनेकब्यञ्जनं रचयित्वा अञ्ञिस्सा कंसपातिया पटिकुज्जित्वा अन्तरापणं पटिपज्जेय्युं। तमेनं जनो दिस्वा एवं वदेय्य: ‘अम्भो, किमेविदं हरीयति जञ्ञजञ्ञं वियाऽति? तमेनं उट्ठहित्वा अपापुरित्वा ओलोकेय्य। तस्स सह दस्सनेन मनापता च सण्ठहेय्य, अप्पाटिकुल्यता च सण्ठहेय्य, अजेगुच्छता च सण्ठहेय्य; सुहितानम्पि भोत्तुकम्यता अस्स, पगेव जिघच्छितानं।
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. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ6 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 these spheres of bad, unskillful wishes are seen and heard to be given up by a bhikkhu. Even though they dwell within a village, accept invitations to a meal, and wear robes offered by householders, their spiritual companions honor, respect, revere, and venerate them. Why is that? It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable. Suppose a bronze dish was brought from a shop or smithy clean and bright. Then the owners were to prepare it with boiled fine rice with the dark grains picked out and served with many soups and sauces, cover it with a bronze lid, and parade it through the market-place. When people saw it they’d say: ‘My good man, what is it that you’re carrying like a precious treasure?’ So they’d open up the lid for people to look inside. And as soon as they saw it they were filled with liking, attraction, and relish. Even those who had eaten wanted to eat it, let alone those who were hungry.
एवमेव खो, आवुसो, यस्स कस्सचि भिक्खुनो इमे पापका अकुसला इच्छावचरा पहीना दिस्सन्ति चेव सूयन्ति च, किञ्चापि सो होति गामन्तविहारी नेमन्तनिको गहपतिचीवरधरो, अथ खो नं सब्रह्मचारी सक्करोन्ति गरुं करोन्ति मानेन्ति पूजेन्ति। तं किस्स हेतु? ते हि तस्स आयस्मतो पापका अकुसला इच्छावचरा पहीना दिस्सन्ति चेव सूयन्ति चा”ति।
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.
In the same way, when these spheres of bad, unskillful wishes are seen and heard to be given up by a bhikkhu … their spiritual companions honor, respect, revere, and venerate them. Why is that? It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.”
एवं वुत्ते, आयस्मा महामोग्गल्लानो आयस्मन्तं सारिपुत्तं एतदवोच: “उपमा मं, आवुसो सारिपुत्त, पटिभाती”ति।
Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: “upamā maṁ, āvuso sāriputta, paṭibhātī”ti.
When he said this, Venerable Mahāmoggallāna said to him, “Friend Sāriputta, a simile springs to mind.”
“पटिभातु तं, आवुसो मोग्गल्लाना”ति।
“Paṭibhātu taṁ, āvuso moggallānā”ti.
“Then speak as you feel inspired,” said Sāriputta.
“एकमिदाहं, आवुसो, समयं राजगहे विहरामि गिरिब्बजे। अथ ख्वाहं, आवुसो, पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय राजगहं पिण्डाय पाविसिं। तेन खो पन समयेन समीति यानकारपुत्तो रथस्स नेमिं तच्छति। तमेनं पण्डुपुत्तो आजीवको पुराणयानकारपुत्तो पच्चुपट्ठितो होति। अथ खो, आवुसो, पण्डुपुत्तस्स आजीवकस्स पुराणयानकारपुत्तस्स एवं चेतसो परिवितक्को उदपादि: ‘अहो वतायं समीति यानकारपुत्तो इमिस्सा नेमिया इमञ्च वङ्कं इमञ्च जिम्हं इमञ्च दोसं तच्छेय्य, एवायं नेमि अपगतवङ्का अपगतजिम्हा अपगतदोसा सुद्धा अस्स सारे पतिट्ठिताऽति। यथा यथा खो, आवुसो, पण्डुपुत्तस्स आजीवकस्स पुराणयानकारपुत्तस्स चेतसो परिवितक्को होति तथा तथा समीति यानकारपुत्तो तस्सा नेमिया तञ्च वङ्कं तञ्च जिम्हं तञ्च दोसं तच्छति। अथ खो, आवुसो, पण्डुपुत्तो आजीवको पुराणयानकारपुत्तो अत्तमनो अत्तमनवाचं निच्छारेसि: ‘हदया हदयं मञ्ञे अञ्ञाय तच्छतीऽति।
“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 assa7 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.
“Friend, at one time I was staying right here in Rājagaha, the Mountainfold. Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms. Now at that time Samīti of the wainwrights was planing the rim of a chariot wheel. The Ājīvaka ascetic Paṇḍuputta, who was formerly of the wainwrights, was standing by, and this thought came to his mind: ‘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 established in the pith.’ And Samīti planed out the flaws in the rim just as Paṇḍuputta thought. Then Paṇḍuputta expressed his gladness: ‘He planes like he knows my heart with his heart!’
एवमेव खो, आवुसो, ये ते पुग्गला अस्सद्धा, जीविकत्था न सद्धा अगारस्मा अनगारियं पब्बजिता, सठा मायाविनो केतबिनो उद्धता उन्नळा चपला मुखरा विकिण्णवाचा, इन्द्रियेसु अगुत्तद्वारा, भोजने अमत्तञ्ञुनो, जागरियं अननुयुत्ता, सामञ्ञे अनपेक्खवन्तो, सिक्खाय न तिब्बगारवा, बाहुलिका साथलिका, ओक्कमने पुब्बङ्गमा, पविवेके निक्खित्तधुरा, कुसीता हीनवीरिया मुट्ठस्सती असम्पजाना असमाहिता विब्भन्तचित्ता दुप्पञ्ञा एळमूगा, तेसं आयस्मा सारिपुत्तो इमिना धम्मपरियायेन हदया हदयं मञ्ञे अञ्ञाय तच्छति।
Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā, saṭhā māyāvino ketabino8 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, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart with his heart!
ये पन ते कुलपुत्ता सद्धा अगारस्मा अनगारियं पब्बजिता, असठा अमायाविनो अकेतबिनो अनुद्धता अनुन्नळा अचपला अमुखरा अविकिण्णवाचा, इन्द्रियेसु गुत्तद्वारा, भोजने मत्तञ्ञुनो, जागरियं अनुयुत्ता, सामञ्ञे अपेक्खवन्तो, सिक्खाय तिब्बगारवा, न बाहुलिका न साथलिका, ओक्कमने निक्खित्तधुरा, पविवेके पुब्बङ्गमा, आरद्धवीरिया पहितत्ता उपट्ठितस्सती सम्पजाना समाहिता एकग्गचित्ता पञ्ञवन्तो अनेळमूगा, ते आयस्मतो सारिपुत्तस्स इमं धम्मपरियायं सुत्वा पिवन्ति मञ्ञे, घसन्ति मञ्ञे वचसा चेव मनसा च: ‘साधु वत, भो, सब्रह्मचारी अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतीऽति।
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 there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and devour it, as it were. And in speech and thought they say: ‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’
सेय्यथापि, आवुसो, इत्थी वा पुरिसो वा दहरो युवा मण्डनकजातिको सीसंन्हातो उप्पलमालं वा वस्सिकमालं वा अतिमुत्तकमालं वा लभित्वा उभोहि हत्थेहि पटिग्गहेत्वा उत्तमङ्गे सिरस्मिं पतिट्ठपेय्य; एवमेव खो, आवुसो, ये ते कुलपुत्ता सद्धा अगारस्मा अनगारियं पब्बजिता, असठा अमायाविनो अकेतबिनो अनुद्धता अनुन्नळा अचपला अमुखरा अविकिण्णवाचा, इन्द्रियेसु गुत्तद्वारा, भोजने मत्तञ्ञुनो, जागरियं अनुयुत्ता, सामञ्ञे अपेक्खवन्तो, सिक्खाय तिब्बगारवा, न बाहुलिका न साथलिका, ओक्कमने निक्खित्तधुरा, पविवेके पुब्बङ्गमा, आरद्धवीरिया पहितत्ता उपट्ठितस्सती सम्पजाना समाहिता एकग्गचित्ता पञ्ञवन्तो अनेळमूगा, ते आयस्मतो सारिपुत्तस्स इमं धम्मपरियायं सुत्वा पिवन्ति मञ्ञे, घसन्ति मञ्ञे वचसा चेव मनसा च: ‘साधु वत, भो, सब्रह्मचारी अकुसला वुट्ठापेत्वा कुसले पतिट्ठापेतीऽ”ति। इतिह ते उभो महानागा अञ्ञमञ्ञस्स सुभासितं समनुमोदिंसूति।
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. Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.
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. In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say: ‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’” And so these two spiritual giants agreed with each others’ fine words.
अनङ्गणसुत्तं निट्ठितं पञ्चमं।
Anaṅgaṇasuttaṁ niṭṭhitaṁ pañcamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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