mn.5 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. While he was there the venerable Sāriputta addressed the monks, saying:

“Reverend monks.”

“Your reverence,” these monks answered the venerable Sāriputta in assent. Then the venerable Sāriputta spoke thus:

“Your reverences, these four kinds of persons are found existing in the world. What are the four? (1) Your reverences, there is here some person with a blemish who thinks: ‘I have a subjective blemish,’ but who does not comprehend it as it really is. (2) And there is the person with a blemish who, thinking: ‘I have a subjective blemish,’ comprehends it as it really is. (3) There is here the person without a blemish who thinks: ‘I have no subjective blemish,’ but who does not comprehend it as it really is. (4) And there is the person without a blemish who, thinking: ‘I have no subjective blemish,’ comprehends it as it really is.

Where, your reverences, there is this person with a subjective blemish who thinks, ‘I have a subjective blemish,’ but does not comprehend it as it really is, this one, of these two persons with a blemish, is shown to be the inferior man.

Where, your reverences, there is a person with a subjective blemish who thinks, ‘I have a subjective blemish,’ and comprehends it as it really is, this one, of these two persons with a blemish, is shown to be the best man.

Where, your reverences, there is a person without a subjective blemish who thinks, ‘I have no subjective blemish,’ but does not comprehend it as it really is, this one, of these two persons without a blemish, is shown to be the inferior man.

Where, your reverences, there is a person without a subjective blemish who thinks, ‘I have no subjective blemish,’ and comprehends it as it really is, this one, of these two persons without a blemish, is shown to be the best man.”

When this had been said, the venerable Moggallāna the Great spoke thus to the venerable Sāriputta: “Now, reverend Sāriputta, what is the cause, what the reason why, of these two persons with a blemish, one is shown as being the inferior man, while the other is shown as being the best man?”

“Where, your reverence, there is this person with a blemish who thinks: ‘I have a subjective blemish,’ but who does not comprehend it as it really is, this may be expected for him: that he will not generate desire, or strive, or stir up energy for getting rid of that blemish; he will pass away while he has attachment, aversion, and confusion, while he has the blemish, while his mind is tarnished. Your reverence, it is like a bronze bowl, brought back from a shop or smithy covered with dust and dirt and that the owners would not make use of or clean, but would throw away in the dust. In consequence, your reverence, would that bronze bowl become more tarnished with dirt after a time?”

“Yes, your reverence.”

“Even so, your reverence, for that person with a blemish who thinks: ‘I have a subjective blemish,’ but does not comprehend it as it really is, this is to be expected: that he will not generate desire, or strive, or stir up energy for getting rid of that blemish; he will pass away while he has attachment, aversion, confusion, while he has the blemish, while his mind is tarnished.

Where, your reverence, there is this person with a blemish who thinks: ‘I have a subjective blemish,’ and comprehends it as it really is, this may be expected for him: that he will generate desire, and strive, and stir up energy for getting rid of that blemish; he will pass away without attachment, without aversion, without confusion, without the blemish, his mind untarnished. Your reverence, it is like a bronze bowl, brought back from a shop or smithy covered with dust and dirt, but which the owners would use and would clean, and would not throw away in the dust. In consequence, your reverence, would that bronze bowl become cleaner after a time with the cleaning?”

“Yes, your reverence.”

“Even so, your reverence, for that person with a blemish who thinks: ‘I have a subjective blemish,’ and who comprehends it as it really is, this is to be expected: that he will generate desire and strive, and stir up energy for getting rid of that blemish; he will pass away without attachment, without aversion, without confusion, without the blemish, his mind untarnished.

Where, your reverence, there is this person without a blemish who thinks, ‘I have no subjective blemish,’ but who does not comprehend it as it really is, this may be expected for him: that he will attend to the fair aspect (of things); because of attention to the fair aspect, attachment will deprave his mind; he will pass away while he has attachment, aversion and confusion, while he has a blemish, while his mind is tarnished. Your reverence, it is like a bronze bowl, brought back from a shop or smithy quite pure, quite clean, but which its owners would neither use nor clean, but would throw away in the dust. In consequence, your reverence, would that bronze bowl become more tarnished with dirt after a time?”

“Yes, your reverence.” “Even so, your reverence, for that person without a blemish but who does not comprehend it as it really is, this may be expected for him; that he will attend to the fair aspect (of things); because of attention to the fair aspect, attachment will deprave his mind; he will pass away while he has attachment, aversion and confusion, while he has a blemish, while his mind is tarnished.

Where, your reverence, there is this person without a blemish who thinks, ‘I have no subjective blemish,’ and comprehends it as it really is, this may be expected for him: that he will not attend to the fair aspect (of things); because there is no attention to the fair aspect, attachment will not deprave his mind; he will pass away without attachment, without aversion, without confusion, without a blemish, his mind untarnished. Your reverence, it is like a bronze bowl, brought back from a shop or smithy quite pure, quite clean, but which the owners would use and would clean, and would not throw away in the dust. In consequence, your reverence, would that bronze bowl become cleaner after a time with the cleaning?”

“Yes, your reverence.”

“Even so, your reverence, for this person without a blemish who thinks, ‘I have no subjective blemish,’ and who comprehends it as it really is, this may be expected for him: that he will not attend to the fair aspect (of things); because there is no attention to the fair aspect, attachment will not deprave his mind; he will pass away without attachment, without aversion, without confusion, without blemish, his mind untarnished.

This, reverend Moggallāna, is the cause, this the reason why, of these two persons with a blemish, the one is shown to be the inferior man, while the other is shown to be the best man.

This, reverend Moggallāna, is the cause, this the reason why, of these two persons without a blemish, the one is shown to be the inferior man, while the other is shown to be the best man.”

“‘Blemish, blemish,’ is it called, your reverence? Now, of what is this a synonym, your reverence, that is to say ‘blemish’?”

“Your reverence, this, that is to say ‘blemish’, is a synonym for being occupied with evil unskilled wishes. This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘Indeed, should I fall into an offence, the monks might not find out about me, that I have fallen into an offence.’ This situation occurs, your reverence, when monks may find out about that monk, that he has fallen into an offence. He, thinking that the monks have found out that he has fallen into an offence, becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘But if I have fallen into an offence, the monks might reprove me in private, not in the midst of an Order.’ This situation occurs, your reverence, when monks might reprove him in the midst of an Order, not in private. He, thinking: ‘The monks are reproving me in the midst of an Order, not in private, becomes angry and discontented.’ Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘Should I have fallen into an offence, an equal should reprove me, not one who is not an equal.’ This situation occurs, your reverence, when one who is not an equal might reprove that monk. He, thinking: ‘One who is not an equal is reproving me, not one who is an equal,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may the Teacher teach dhamma to the monks, having interrogated me only time and again.’ This situation occurs, your reverence, when the Teacher may teach dhamma to the monks having interrogated some other monk time and again, and when the Teacher may teach dhamma to the monks not having interrogated that monk time and again. He, thinking: ‘The Teacher teaches dhamma to the monks having interrogated another monk time and again; the Teacher teaches dhamma to the monks not having interrogated me time and again,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may the monks enter the village for rice having put me in front; may the monks not enter the village for rice having put another monk in front.’ This situation occurs, your reverence, when the monks may enter the village for rice having put another monk in front, they may enter a village for rice not having put that monk in front. He, thinking: ‘The monks are entering the village for rice having put another monk in front, they are entering the village for rice not having put me in front,’ becomes angry and discontented.’ Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I receive the best seat, the best water, the best almsfood in a refectory, may no other monk receive the best seat, the best water, the best almsfood in the refectory.’ This situation occurs, your reverence, when another monk may receive the best seat, the best water, the best almsfood in a refectory, when that monk does not receive the best seat the best water, the best almsfood in the refectory. He, thinking: ‘Another monk is receiving the best seat the best water, the best almsfood in the refectory; I am not receiving the best seat the best water, the best almsfood in the refectory,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I, when I have eaten in a refectory, give the thanks, may no other monk, when he has eaten in a refectory, give the thanks.’ This situation occurs, your reverence, when another monk, when he has eaten in the refectory, may give the thanks, when that monk, when he has eaten in the refectory, may not give the thanks. He, thinking: ‘Another monk, when he has eaten in the refectory, is giving the thanks; I, when I have eaten in the refectory, am not giving the thanks,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I teach dhamma to the monks who are in a monastery, may no other monk teach dhamma to the monks who are in the monastery.’ This situation occurs, your reverence, when another monk may teach dhamma to the monks who are in a monastery, when that monk may not teach dhamma to the monks who are in a monastery. He, thinking, ‘Another monk is teaching dhamma to the monks who are in a monastery, I am not teaching dhamma to the monks who are in the monastery,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I teach dhamma to the nuns who are in a monastery may no other monk teach dhamma to the nuns who are in the monastery.’ This situation occurs, your reverence, when another monk may teach dhamma to the nuns who are in a monastery, when that monk may not teach dhamma to the nuns who are in a monastery. He, thinking, ‘Another monk is teaching dhamma to the nuns who are in a monastery, I am not teaching dhamma to the nuns who are in the monastery,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I teach dhamma to the layfollowers who are in a monastery may no other monk teach dhamma to the layfollowers who are in the monastery.’ This situation occurs, your reverence, when another monk may teach dhamma to the layfollowers who are in a monastery, when that monk may not teach dhamma to the layfollowers who are in a monastery. He, thinking, ‘Another monk is teaching dhamma to the layfollowers who are in a monastery, I am not teaching dhamma to the layfollowers who are in the monastery,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I teach dhamma to women layfollowers who are in a monastery, may no other monk teach dhamma to the women layfollowers who are in a monastery.’ This situation occurs, your reverence, when some other monk may teach dhamma to the women layfollowers who are in a monastery, when that monk does not teach dhamma to the women layfollowers who are in a monastery. He, thinking: ‘Another monk is teaching dhamma to the women layfollowers who are in a monastery, I am not teaching dhamma to the women layfollowers who are in a monastery, becomes angry and discontented.’ Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may the monks revere, esteem, venerate, honour me, may the monks revere, esteem, venerate, honour no other monk.’ This situation occurs, your reverence, when the monks revere, esteem, venerate, honour some other monk, when the monks do not revere, esteem, venerate, honour that monk. He, thinking: ‘The monks revere, esteem, venerate, honour some other monk, the monks do not revere, esteem, venerate, honour me, becomes angry and discontented.’ Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may the nuns revere, esteem, venerate, honour me, may the nuns revere, esteem, venerate, honour no other monk.’ This situation occurs, your reverence, when the nuns revere, esteem, venerate, honour some other monk, when the nuns do not revere, esteem, venerate, honour that monk. He, thinking: ‘The nuns revere, esteem, venerate, honour some other monk, the nuns do not revere, esteem, venerate, honour me,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may the layfollowers revere, esteem, venerate, honour me, may the layfollowers revere, esteem, venerate, honour no other monk.’ This situation occurs, your reverence, when the layfollowers revere, esteem, venerate, honour some other monk, when the layfollowers do not revere, esteem, venerate, honour that monk. He, thinking: ‘The layfollowers revere, esteem, venerate, honour some other monk, the layfollowers do not revere, esteem, venerate, honour me,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may the women layfollowers revere, esteem, venerate, honour me, may the women layfollowers revere, esteem, venerate, honour no other monk.’ This situation occurs, your reverence, when the women layfollowers revere, esteem, venerate, honour some other monk, when the women layfollowers do not revere, esteem, venerate, honour that monk. He, thinking: ‘The women layfollowers revere, esteem, venerate, honour some other monk, the women layfollowers do not revere, esteem, venerate, honour me,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I receive fine robe-material, may no other monk receive fine robe-material.’ This situation occurs, your reverence, when another monk may receive fine robe-material, when that monk does not receive fine robe-material. He, thinking: ‘Another monk is receiving fine robe-material, I am not receiving fine robe-material,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I receive fine almsfood, may no other monk receive fine almsfood.’ This situation occurs, your reverence, when another monk may receive fine almsfood, when that monk does not receive fine almsfood. He, thinking: ‘Another monk is receiving fine almsfood, I am not receiving fine almsfood,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I receive fine lodgings, may no other monk receive fine lodgings.’ This situation occurs, your reverence, when another monk may receive fine lodgings, when that monk does not receive fine lodgings. He, thinking: ‘Another monk is receiving fine lodgings, I am not receiving fine lodgings,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This situation occurs, your reverence, when a wish such as this may arise in some monk here: ‘O may I receive fine requisites of medicines for the sick, may no other monk receive fine requisites of medicines for the sick.’ This situation occurs, your reverence, when another monk may receive fine requisites of medicines for the sick, when that monk does not receive fine requisites of medicines for the sick. He, thinking: ‘Another monk is receiving fine requisites of medicines for the sick, I am not receiving fine requisites of medicines for the sick,’ becomes angry and discontented. Whatever is anger, your reverence, whatever is discontent, both are a blemish.

This, your reverence, that is to say ‘blemish’, is a synonym for being occupied with evil unskilled wishes. In whatever monk, your reverence, it is seen and also heard that these occupations with evil unskilled wishes are not destroyed, even though he be a forest-dweller whose lodgings are remote, one who walks for almsfood on continuous almsround, a rag-robe wearer who wears robes that are worn thin, then his fellow Brahma-farers do not revere, esteem, venerate, honour him. What is the cause of this? It is that these see and also hear of this reverend one that his occupations with evil unskilled wishes are not destroyed. Your reverence, it is like a bronze bowl brought back from a shop or smithy quite pure, quite clean; its owners, having filled it with a dead snake or a dead dog or a dead human being, and having enclosed it in another bronze bowl, might take it back inside the shop. People, on seeing it, would say: ‘Just look, what is this that has been brought back like a very lovely thing?’ Having lifted it up and opened it, they would look at it; at the sight of it, repugnance would set in and loathing would set in and disgust would set in; those who had been hungry would have no desire for food, far less those who had eaten already. Even so, your reverence, of whatever monk it is seen and heard that these occupations with evil unskilled wishes are not destroyed, even though he be a forest-dweller whose lodgings are remote, one who walks for almsfood on continuous almsround, a rag-robe wearer who wears robes that are worn thin, then his fellow Brahma-farers do not revere, esteem, venerate, honour him. What is the cause of this? This reverend one's occupations with evil unskilled, wishes are seen as well as heard to be not destroyed.

In whatever monk, your reverence, these occupations with evil unskilled wishes are seen and are heard to be destroyed, even though he were staying near a village, were one who is invited, were one who wears householder's robe-material, then his fellow Brahma-farers would revere, esteem, venerate, honour him. What is the cause of this? It is that these see and also hear of that reverend one that his occupations with evil unskilled wishes are destroyed. Your reverence, it is like a bronze bowl, brought back from a shop or smithy quite pure, quite clean. Its owners, having filled it with fine rice; rice-water, the black grains removed, with various curries, various vegetables, and having enclosed it in another bronze bowl, might take it back inside the shop. People, seeing it, would say: ‘Just look, what is this that has been brought back like a very lovely thing?’ Having lifted it up, having opened it, they would look at it. On seeing it, liking would set in, and no loathing would set in and no disgust would set in; even those who had eaten would have a desire for food, how much more those who were hungry? Even so, your reverence, of whatever monk it is seen and heard that these occupations with evil unskilled wishes are destroyed, even though he were staying near a village, were one who is invited, were one who wears householder's robe-material, then his fellow Brahma-farers would revere would revere, esteem, venerate, honour him. What is the cause of this? It is that these see and also hear of this reverend one that his occupations with evil unskilled wishes are destroyed.”

When this had been said, the venerable Moggallāna the Great spoke thus to the venerable Sāriputta: “A simile occurs to me, reverend Sāriputta.” “Let it be evident, reverend Moggallāna.”

“Once I, your reverence, was staying near Rājagaha in the mountain Cowpen. Then I, your reverence, having dressed in the morning, taking my bowl and robe, entered Rājagaha for alms-food. Now at that time Samīti, the son of a vehicle maker, was shaping a felloe, and the Naked Ascetic, Paṇḍu's son, who had formerly been the son of a vehicle maker, was standing near him. Then, your reverence, this reasoning arose in the mind of the Naked Ascetic, Paṇḍu's son, who had formerly been the son of a vehicle maker: ‘O that this Samīti, the son of a vehicle maker, might shape away this felloe's crookedness, its twist and notch, so that the felloe, without crookedness, without twist, without notch, might be clear and placed on the pith.’ Even while there was this reasoning in the mind of the Naked Ascetic, Paṇḍu's son, who had formerly been a vehicle maker, so did Samīti, the son of a vehicle maker, shape away that crookedness and that twist and that notch from the felloe. Then, your reverence, the Naked Ascetic, Paṇḍu's son, who had formerly been the son of a vehicle maker, was delighted; he let forth a cry of delight: ‘It seems as if he is shaping it away because with his heart he knows my heart.’

Even so, your reverence, those persons who are without faith, but who, in want of a way of living, have gone forth from home into homelessness, not from faith, who are crafty, fraudulent, deceitful, who are unbalanced and puffed up, who are shifty, scurrilous and of loose talk, the doors of whose sense-faculties are not guarded, who do not know moderation in eating, who are not intent on vigilance, indifferent to recluseship, not of keen respect for the training, ones for abundance, lax, taking the lead in backsliding, shirking the burden of seclusion who are indolent, of feeble energy, of confused mindfulness, not clearly conscious, not concentrated but of wandering minds, who are weak in wisdom, drivellers, it seems that the venerable Sāriputta, because he knows their hearts with his heart, is shaping them by means of this disquisition on dhamma. But those young men of respectable families who, from faith, have gone forth from home into homelessness, who are not crafty, fraudulent or deceitful, who are not unbalanced, not puffed up, not shifty, not scurrilous or of loose talk, the doors of whose sense-faculties are guarded, who know moderation in eating, who are intent on vigilance, who long for recluseship, who are of keen respect for the training, not ones for abundance, not lax, shirking back-sliding, taking the lead in seclusion, who are of stirred up energy, self-resolute, with mindfulness aroused, clearly conscious, who are concentrated, their minds one-pointed, who have wisdom, are not drivellers, these, having heard this disquisition on dhamma from the venerable Sāriputta, seem to drink it, seem to savour it with speech as well as with mind. Indeed it is good that a fellow Brahma-farer, having caused one to rise up from what is unskilled, establishes him in what is skilled.

Your reverence, it is like a woman or a man, young and of tender years, fond of adornment, who, having washed the head, having acquired a garland of lotuses or a garland of jasmine or a garland of acacia creeper, and having taken it in both hands should place it on the top of the head, even so, your reverence, those young men of respectable families who have gone forth from home into homelessness from faith, who are not crafty, fraudulent or deceitful, who are not unbalanced, not puffed up, not shifty, not scurrilous or of loose talk, the doors of whose sense-faculties are guarded, who know moderation in eating, who are intent on vigilance, who long for recluseship, who are of keen respect for the training, not ones for abundance, not lax, shirking back-sliding, taking the lead in seclusion, who are of stirred up energy, self-resolute, with mindfulness aroused, clearly conscious, who are concentrated, their minds one-pointed, who have wisdom, are not drivellers, having heard this disquisition on dhamma from the venerable Sāriputta, seem to drink it, seem to savour it with speech as well as with mind. Indeed it is good that a fellow Brahma-farer, having caused one to rise up from what is unskilled, establishes him in what is skilled.”

In this wise did each of these great beings rejoice together in what was well spoken by the other.

Discourse on No Blemishes: The Fifth

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, in Jeta‘s Grove, at Anāthapiṇḍika‘s Park. There Venerable Sāriputta addressed the monks: “Venerable monks!” “Venerable sir,” those monks replied to Venerable Sāriputta. Venerable Sāriputta said this:

“Venerables, there are four kinds of people that can be found in the world. What four? Here, Venerables, some person who has a flaw does not understand as it really is:¹ ‘I have an internal flaw.’ Here, Venerables, some person who has a flaw understands as it really is: ‘I have an internal flaw.’ Here, Venerables, some person who is flawless does not understand as it really is: ‘I do not have an internal flaw.’ Here, Venerables, some person who is flawless understands as it really is: ‘I do not have an internal flaw.’ There, Venerables, regarding the person who has a flaw and does not understand as it really is ‘I have an internal flaw’: of the two people who have flaws, this one is declared the inferior person. There, Venerables, regarding the person who has a flaw and understands as it really is ‘I have an internal flaw’: of the two people who have flaws, this one is declared the best person. There, Venerables, regarding the flawless person who does not understand as it really is ‘I do not have an internal flaw’: of the two people who are flawless, this one is declared the inferior person. There, Venerables, regarding the flawless person who understands as it really is ‘I do not have an internal flaw’: of the two people who are flawless, this one is declared the best person.”

When this was said, Venerable Mahā-Moggallāna said to Venerable Sāriputta, “What is the cause, Venerable Sāriputta, what is the condition on account of which, of these two people who have flaws, one is declared the inferior person, and one is declared the best person? And, Venerable Sāriputta, what is the cause, what is the condition because of which, of these two people who are flawless, one is declared the inferior person, and one is declared the best person?”

“There, Venerable, this is expected of the person who has a flaw and does not understand as it really is ‘I have an internal flaw’: he will not produce interest,² make an effort, and initiate energy for the abandoning of that flaw; he will die while he has lust, anger, delusion, flaws, and a defiled mind. Venerable, it is just like when a bronze dish is brought from a market or a metalsmith which is covered with dirt and stains. The owner of that dish neither uses it nor cleans it, and sets it down in a dirty place. In this way, Venerable, will that bronze dish on a later occasion be more defiled and stained?” “Yes, Venerable.” “In the same way, Venerable, this is expected of the person who has a flaw and does not understand… he will die while he has lust, anger, delusion, flaws, and a defiled mind.

“There, Venerable, this is expected of the person who has a flaw and understands as it really is ‘I have an internal flaw’: he will produce interest, make an effort, and initiate energy for the abandoning of that flaw; he will die with no lust, no anger, no delusion, flawless, with an undefiled mind. Venerable, it is just like when a bronze dish is brought from a market or a metalsmith which is covered with dirt and stains. The owner of that dish uses it and cleans it, and does not set it down in a dirty place. In this way, Venerable, will that bronze dish on a later occasion be more pure and clean?” “Yes, Venerable.” “In the same way, Venerable, this is expected of the person who has flaw and understands… he will die with no lust, no anger, no delusion, flawless, with an undefiled mind.

“There, Venerable, this is expected of the flawless person who does not understand as it really is ‘I do not have an internal flaw’: he will pay attention to beauty,³ and because of his attention to beauty lust will assault his mind; he will die while he has lust, anger, delusion, flaws, and a defiled mind. Venerable, it is just like when a bronze dish is brought from a market or a metalsmith which is pure and clean. The owner of that dish neither uses it nor cleans it, and sets it down in a dirty place. In this way, Venerable, will that bronze dish on a later occasion be more defiled and stained?” “Yes, Venerable.” “In the same way, Venerable, this is expected of the flawless person who does not understand… he will die while he has lust, anger, delusion, flaws, and a defiled mind.

“There, Venerable, this is expected of the flawless person who understands as it really is ‘I do not have an internal flaw’: he will not pay attention to beauty, and because of his non-attention to beauty lust will not assault his mind; he will die with no lust, no anger, no delusion, flawless, with an undefiled mind. Venerable, it is just like when a bronze dish is brought from a market or a metalsmith which is pure and clean. The owner of that dish uses it and cleans it, and does not set it down in a dirty place. In this way, Venerable, will that bronze dish on a later occasion be more pure and clean?” “Yes, Venerable.” “In the same way, Venerable, this is expected of the flawless person who understands… he will die with no lust, no anger, no delusion, flawless, with an undefiled mind.

“This is the cause, Venerable Moggallāna, this is the condition on account of which, of these two people who have flaws, one is declared the inferior person, and one is declared the best person. And this is the cause, Venerable Moggallāna, this is the condition on account of which, of these two people who are flawless, one is declared the inferior person, and one is declared the best person.”

“Venerable, it is said ‘flaw, flaw.’ Venerable, what does this designation ‘flaw’ refer to?”

“Venerable, ‘flaw’ is the designation which refers to that which is harmful, unwholesome domains of desire.⁴

“Venerable, it is possible that a wish like this might arise in some monk: ‘If I commit an offense,⁵ may the other monks not know that I have committed an offense.’ However, Venerable, it is possible that the other monks will know about that monk, ‘He has committed an offense.’ Thinking ‘The other monks know that I have committed an offense,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘If I commit an offense, may the other monks reprimand me in private, not in the midst of the community.’ However, Venerable, it is possible that the other monks will reprimand that monk in the midst of the community, not in private. Thinking ‘The other monks reprimand me in the midst of the community, not in private,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘If I commit an offense, may I be reprimanded by a person who is my equal, not by a person who is not my equal.’ However, Venerable, it is possible that a person who is not his equal will reprimand that monk, not a person who is his equal. Thinking ‘A person who is not my equal reprimands me, not a person who is my equal,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May the Teacher⁶ teach Dhamma to the monks after asking me a series of questions; may he not teach Dhamma to the monks after asking another monk a series of questions.’ However, Venerable, it is possible that the Teacher will teach Dhamma to the monks after asking another monk a series of questions, and not after asking that monk a series of questions. Thinking ‘The Teacher teaches Dhamma to the monks after asking another monk a series of questions, and not after asking me a series of questions,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May the monks enter the village for a meal after placing me at the front, not after placing another monk at the front.’ However, Venerable, it is possible that the monks will enter the village for a meal after placing another monk at the front, not after placing that monk at the front. Thinking ‘The monks enter the village for a meal after placing another monk at the front, not after placing me at the front,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May I get the best meal, the best seat, the best water, the best almsfood; may another monk not get the best meal, the best seat, the best water, the best almsfood.’ However, Venerable, it is possible that another monk will get the best meal, the best seat, the best water, the best almsfood, and that monk will not get the best meal… seat… water… almsfood. Thinking ‘Another monk gets the best meal… seat… water… almsfood, and I do not get the best meal… seat… water… almsfood,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May I give the blessing⁷ after the meal⁸ in the refectory; may another monk not give the blessing after the meal in the refectory.’ However, Venerable, it is possible that another monk will give the blessing after the meal in the refectory, and that monk will not give the blessing after the meal in the refectory. Thinking ‘Another monk gives the blessing after the meal in the refectory, and I do not give the blessing after the meal in the refectory,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May I teach Dhamma to monks who come to the monastery; may another monk not teach Dhamma to monks who come to the monastery.’ However, Venerable, it is possible that another monk will teach Dhamma to monks who come to the monastery, and that monk will not teach Dhamma to monks who come to the monastery. Thinking ‘Another monk teaches Dhamma to monks who come to the monastery, and I do not teach Dhamma to monks who come to the monastery,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May I teach Dhamma to nuns… laymen… laywomen who come to the monastery.’ However, Venerable, it is possible that another monk will teach Dhamma to laywomen who come to the monastery, and that monk will not teach Dhamma to laywomen who come to the monastery. Thinking ‘Another monk teaches Dhamma to laywomen who come to the monastery, and I do not teach Dhamma to laywomen who come to the monastery,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May the other monks esteem, revere, honor, respect, and venerate me; may the other monks not esteem, revere, honor, respect, and venerate another monk.’ However, Venerable, it is possible that the other monks will esteem, revere, honor, respect, and venerate another monk, and will not esteem, revere, honor, respect, and venerate that monk. Thinking ‘The other monks esteem, revere, honor, respect, and venerate another monk, and do not esteem, revere, honor, respect, and venerate me,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May the nuns… laymen… laywomen esteem, revere, honor, respect, and venerate me…’ Thinking ‘The laywomen esteem, revere, honor, respect, and venerate another monk, and do not esteem, revere, honor, respect, and venerate me,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May I get exquisite robes, and may another monk not get exquisite robes.’ However, Venerable, it is possible that another monk will get exquisite robes, and that monk will not get exquisite robes. Thinking ‘Another monk gets exquisite robes, and I do not get exquisite robes,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, it is possible that a wish like this might arise in some monk: ‘May I get exquisite almsfood… dwellings… supports for illness and medicinal supplies…’ Thinking ‘Another monk gets exquisite supports for illness and medicinal supplies, and I do not get exquisite supports for illness and medicinal supplies,’ he is disturbed and displeased. Venerable, that disturbance and that displeasure are both flaws.

“Venerable, ‘flaw’ is the designation which refers to these harmful, unwholesome domains of desire.

“Venerable, if it is seen and heard that any of these harmful, unwholesome domains of desire have not been abandoned by a monk, then even if he is a forest-dweller, one who sits and sleeps in seclusion, one who goes for alms, one who goes to each dwelling during almsround, one who uses discarded items, and one who wears coarse robes, his companions in the Holy Life will not esteem, revere, honor, respect, and venerate him. For what reason? Because it is seen and heard that these harmful, unwholesome domains of desire have not been abandoned by that monk. Venerable, it is just like when a bronze dish has been brought from a market or a metalsmith which is pure and clean. Its owner arranges the corpse of a snake, dog, or human on it, covers it with another bronze dish, and enters the marketplace. After seeing this, someone might say, “Sir, what is being carried about as though it were the best of the best?” After lifting it up and opening it, they would look. With the sight of it, displeasure would set in, revulsion would set in, disgust would set in. Even those who were hungry would have no desire to eat, let alone those who were satiated. In the same way, Venerable, if it is seen and heard that any of these harmful, unwholesome domains of desire have not been abandoned by a monk, then even if he is a forest-dweller, one who sits and sleeps in seclusion, one who goes for alms, one who goes to each dwelling during almsround, one who uses discarded items, and one who wears coarse robes, his companions in the Holy Life will not esteem, revere, honor, respect, and venerate him. For what reason? Because it is seen and heard that these harmful, unwholesome domains of desire have not been abandoned by that monk.

“Venerable, if it is seen and heard that these harmful, unwholesome domains of desire have been abandoned by a monk, then even if he is a village-dweller, one who accepts meal-invitations, and one who wears robes given by householders, his companions in the Holy Life will esteem, revere, honor, respect, and venerate him. For what reason? Because it is seen and heard that these harmful, unwholesome domains of desire have been abandoned by that monk. Venerable, it is just like when a bronze dish has been brought from a market or a metalsmith which is pure and clean. Its owner arranges high-quality rice with many curries and sauces on it, covers it with another bronze dish, and enters the marketplace. After seeing this, someone might say, “Sir, what is being carried about as though it were the best of the best?” After lifting it up and opening it, they would look. With the sight of it, pleasure would set in, non-revulsion would set in, non-disgust would set in. Even those who were satiated would have a desire to eat, let alone those who were hungry. In the same way, Venerable, if it is seen and heard that these harmful, unwholesome domains of desire have been abandoned by a monk, then even if he is a village-dweller, one who accepts meal-invitations, and one who wears robes given by householders, his companions in the Holy Life will esteem, revere, honor, respect, and venerate him. For what reason? Because it is seen and heard that these harmful, unwholesome domains of desire have been abandoned by that monk.”

When this was said, Venerable Mahā-Moggallāna said to Venerable Sāriputta, “Venerable, a simile occurs to me.” “Then let it occur, Venerable Moggallāna.” “Venerable, on one occasion I was dwelling at Rājagaha, at Giribbaja. Then, Venerable, after dressing in the morning and taking my bowl and robe, I entered Rājagaha for alms. Now on that occasion Samīti the cartwright‘s son was carving a wheel for a chariot. The Ājīvaka Paṇḍuputta, who was formerly a cartwright, was present as well. Then, Venerable, this line of thought arose in the mind of the Ājīvaka Paṇḍuputta: ‘Oh, may Samīti the cartwright‘s son carve away the crookedness, deformity, and flaws of this wheel, such that it may be free of crookedness, free of deformity, free of flaws, pure, established in its ideal state⁹.’ While this line of thought was present in the Ājīvaka Paṇḍuputta‘s mind, Samīti the cartwright‘s son carved away the crookedness, deformity, and flaws of that wheel. Then, Venerable, the Ājīvaka Paṇḍuputta was satisfied, and uttered this statement of satisfaction: ‘Having known my mind from heart to heart, it seems, he carves.’

“In the same way, Venerable, those people who lack faith, who have gone forth from the household life into homelessness for the sake of a livelihood and not from a basis of faith, and are fraudulent, deceitful, treacherous, restless, arrogant, fickle, prone to harsh speech, prone to scattered speech, unguarded in their sense-faculties, immoderate in eating, not devoted to wakefulness, uninterested in the qualities of a contemplative, lacking a strong reverence for the training, given to luxury, lax, forerunners in backsliding, not committed¹⁰ to seclusion, lazy, of inferior energy, with mindfulness forgotten, lacking clear comprehension, unconcentrated, with wandering minds, unwise, obtuse¹¹ – for them, it seems that Venerable Sāriputta ‘carves’ them using this Dhamma-discourse, having known their minds from heart to heart.

“But those clansmen who have gone forth from the household life into homelessness from a basis of faith, and are not fraudulent, not deceitful, not treacherous, not restless, not arrogant, not fickle, not prone to harsh speech, not prone to scattered speech, guarded in their sense-faculties, moderate in eating¹², devoted to wakefulness, interested in the qualities of a contemplative, with a strong reverence for the training, not given to luxury, not lax, not committed to backsliding, forerunners in seclusion, with energy aroused, self-directed, with mindfulness established, with clear comprehension, concentrated, with one-pointed mind, wise, not obtuse – for them, after hearing this Dhamma-discourse from Venerable Sāriputta, it seems they eat and drink it with speech and mind, thinking ‘It is indeed an excellent thing to lift one‘s co-practitioners out of what is unwholesome and establish them in what is wholesome.’ Venerables, just as a woman or a man who is young, youthful, and fond of adornments, who has washed their head and obtained a garland of lotus, jasmine, or rose blossoms, would take it with both hands and place it on the crown of their head, in the same way, Venerables, those clansmen who have gone forth from the household life into homelessness from a basis of faith… after hearing this Dhamma-discourse from Venerable Sāriputta, it seems they eat and drink it with speech and mind, thinking ‘It is indeed an excellent thing to lift one‘s co-practitioners out of what is unwholesome and establish them in what is wholesome.’

Thus both of these great beings appreciated each other‘s well-spoken statements.