Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho āyasmā sāriputto bhikkhū āmantesi:There Ven. Sāriputta addressed the monks: “āvuso bhikkhave”ti.“Friend monks!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.“Yes, friend,” the monks responded to him. Āyasmā sāriputto etadavoca:Ven. Sāriputta said,

“Cattārome, āvuso, puggalā santo saṁvijjamānā lokasmiṁ.“There are these four individuals to be found existing in the world. Katame cattāro?Which four? Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti.“There is the case where a certain individual, being blemished, does not discern as it has come to be that ‘I have an inner blemish.’ Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti.Then there is the case where a certain individual, being blemished, discerns as it has come to be that ‘I have an inner blemish.’ Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti.Then there is the case where a certain individual, being unblemished, does not discern as it has come to be that ‘I have no inner blemish.’ Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti.Then there is the case where a certain individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish.’ Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati.“With regard to that, the individual who, being blemished, doesn’t discern as it has come to be that ‘I have an inner blemish’ is called the inferior man of the two individuals who are blemished. Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyati.The individual who, being blemished, discerns as it has come to be that ‘I have an inner blemish’ is called the superior man of the two individuals who are blemished. Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ hīnapuriso akkhāyati.“Then again, the individual who, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish’ is called the inferior man of the two individuals who are unblemished. Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, ayaṁ imesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ seṭṭhapuriso akkhāyatī”ti.The individual who, being unblemished, discerns as it has come to be that ‘I have no inner blemish’ is called the superior man of the two individuals who are unblemished.”

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

“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati?“Friend, what is the reason, what is the cause, that of the two individuals who are blemished, one is called the inferior man and one is called the superior man? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti?And what is the reason, what is the cause, that of the two individuals who are unblemished, one is called the inferior man and one is called the superior man?”

“Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;[Ven. Sāriputta:] “With regard to that, my friend, when an individual, being blemished, doesn’t discern that ‘I have an inner blemish,’ it can be expected of him that he will not generate desire, endeavor, or arouse persistence for the abandoning of that blemish. so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.He will die with passion, with aversion, with delusion—blemished & with a mind defiled. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.“Just like a bronze bowl brought back from a shop or a family of smiths all covered with dust & dirt, Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ.
pariyodapeyyuṁ → pariyodāpeyyuṁ (?)that the owners would neither use nor clean, but would throw away in a dusty place: Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?Wouldn’t that bronze bowl eventually become even more dirty & defiled with time?”

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

“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—na chandaṁ janessati na vāyamissati na vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;[Ven. Sāriputta:] “In the same way, friend, when an individual, being blemished, doesn’t discern as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will not generate desire, endeavor, or arouse persistence for the abandoning of that blemish. so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.He will die with passion, with aversion, with delusion—blemished & with a mind defiled.

Tatrāvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;“Then again, when an individual, being blemished, discerns as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will generate desire, endeavor, & arouse persistence for the abandoning of that blemish. so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.“Just like a bronze bowl brought back from a shop or a family of smiths all covered with dust & dirt, Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ.that the owners would both use & clean, and would not throw away in a dusty place: Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?Wouldn’t that bronze bowl eventually become clean & pure with time?”

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

“Evameva kho, āvuso, yvāyaṁ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—chandaṁ janessati vāyamissati vīriyaṁ ārabhissati tassaṅgaṇassa pahānāya;[Ven. Sāriputta:] “In the same way, friend, when an individual, being blemished, discerns as it has come to be that ‘I have an inner blemish,’ it can be expected of him that he will generate desire, endeavor, & arouse persistence for the abandoning of that blemish. so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled.

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;“Then again, when an individual, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will attend to the theme of beauty. As he attends to the theme of beauty, passion will assault his mind. so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.He will die with passion, with aversion, with delusion—blemished & with a mind defiled. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, Tamenaṁ sāmikā na ceva paribhuñjeyyuṁ na ca pariyodapeyyuṁ, rajāpathe ca naṁ nikkhipeyyuṁ.that the owners would neither use nor clean, but would throw away in a dusty place. Evañhi sā, āvuso, kaṁsapāti aparena samayena saṅkiliṭṭhatarā assa malaggahitā”ti?Wouldn’t that bronze bowl eventually become dirty & defiled with time?”

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

“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;[Ven. Sāriputta:] “In the same way, when an individual, being unblemished, doesn’t discern as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will attend to the theme of beauty. As he attends to the theme of beauty, passion will assault his mind. so sarāgo sadoso samoho sāṅgaṇo saṅkiliṭṭhacitto kālaṁ karissati.He will die with passion, with aversion, with delusion—blemished & with a mind defiled.

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;“Then again, when an individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will not attend to the theme of beauty. As he doesn’t attend to the theme of beauty, passion won’t assault his mind. so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, Tamenaṁ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṁ rajāpathe nikkhipeyyuṁ.that the owners would both use & clean, and would not throw away in a dusty place: Evañhi sā, āvuso, kaṁsapāti aparena samayena parisuddhatarā assa pariyodātā”ti?Wouldn’t that bronze bowl eventually become even more clean & pure with time?”

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

“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;[Ven. Sāriputta:] “In the same way, friend, when an individual, being unblemished, discerns as it has come to be that ‘I have no inner blemish,’ it can be expected of him that he will not attend to the theme of beauty. As he doesn’t attend to the theme of beauty, passion won’t assault his mind. so arāgo adoso amoho anaṅgaṇo asaṅkiliṭṭhacitto kālaṁ karissati.He will die without passion, without aversion, without delusion—unblemished & with a mind undefiled.

Ayaṁ kho, āvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati.“This, friend Moggallāna, is the reason, this is the cause why, of the two individuals who are blemished, one is called the inferior man and one is called the superior man. Ayaṁ panāvuso moggallāna, hetu ayaṁ paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti.This is the reason, this is the cause why, of the two individuals who are unblemished, one is called the inferior man and one is called the superior man.”

“Aṅgaṇaṁ aṅgaṇanti, āvuso, vuccati.[Ven. Mahā Moggallāna:] “‘Blemish, blemish’ it’s said. Kissa nu kho etaṁ, āvuso, adhivacanaṁ yadidaṁ aṅgaṇan”ti?What does ‘blemish’ stand for?”

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

“Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘āpattiñca vata āpanno assaṁ, na ca maṁ bhikkhū jāneyyuṁ āpattiṁ āpanno’ti.‘O, should I have fallen into an offense, may the monks not know about me, that I have fallen into an offense.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū jāneyyuṁ:But it’s possible that the monks would know about that monk ‘āpattiṁ āpanno’ti.that he had fallen into an offense. ‘Jānanti maṁ bhikkhū āpattiṁ āpanno’ti—(Thinking,) ‘The monks know about me that I have fallen into an offense,’ iti so kupito hoti appatīto.he is angry & disgruntled. Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement ubhayametaṁ aṅgaṇaṁ.are both a blemish.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘āpattiñca vata āpanno assaṁ, anuraho maṁ bhikkhū codeyyuṁ, no saṅghamajjhe’ti.‘O, should I have fallen into an offense, may the monks accuse me in private, and not in the middle of the Saṅgha.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ bhikkhū saṅghamajjhe codeyyuṁ, no anuraho.But it’s possible that the monks would accuse him in the middle of the Saṅgha, not in private. ‘Saṅghamajjhe maṁ bhikkhū codenti, no anuraho’ti—(Thinking,) ‘It’s in the middle of the Saṅgha that the monks accuse me, and not in private,’ iti so kupito hoti appatīto.he is angry & disgruntled. Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement ubhayametaṁ aṅgaṇaṁ.are both a blemish.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘āpattiñca vata āpanno assaṁ, sappaṭipuggalo maṁ codeyya, no appaṭipuggalo’ti.‘O, should I have fallen into an offense, may a friend accuse me, and not an enemy.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ taṁ bhikkhuṁ appaṭipuggalo codeyya, no sappaṭipuggalo.But it’s possible that an enemy would accuse him, and not a friend. ‘Appaṭipuggalo maṁ codeti, no sappaṭipuggalo’ti—(Thinking,) ‘An enemy accuses me, and not a friend,’ iti so kupito hoti appatīto.he is angry & disgruntled. Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement ubhayametaṁ aṅgaṇaṁ.are both a blemish.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyyā’ti.‘O, may the Teacher instruct the monks, cross-questioning just me again & again, and not cross-questioning another monk again & again.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya, na taṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseyya.But it’s possible that the Teacher would instruct the monks, cross-questioning another monk again & again, and not cross-questioning that monk again & again. ‘Aññaṁ bhikkhuṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ deseti, na maṁ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṁ dhammaṁ desetī’ti—(Thinking,) ‘The Teacher instructs the monks, cross-questioning another monk again & again, and not cross-questioning me again & again,’ iti so kupito hoti appatīto.he is angry & disgruntled. Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement ubhayametaṁ aṅgaṇaṁ.are both a blemish.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyun’ti.‘O, may the monks enter the village for alms following just me, and not following another monk.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ, na taṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya paviseyyuṁ.But it’s possible that the monks would enter the village for alms following another monk, and not following that monk. ‘Aññaṁ bhikkhuṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisanti, na maṁ bhikkhū purakkhatvā purakkhatvā gāmaṁ bhattāya pavisantī’ti—(Thinking,) ‘It’s following another monk, and not me, that the monks enter the village for alms,’ iti so kupito hoti appatīto.he is angry & disgruntled. Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement ubhayametaṁ aṅgaṇaṁ.are both a blemish.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti.‘O, may I alone receive the foremost meals, the foremost seat, the foremost water, the foremost alms, and not another monk.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so bhikkhu labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ.But it’s possible that another monk would receive the foremost meals, the foremost seat, the foremost water, the foremost alms. ‘Añño bhikkhu labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—(Thinking,) ‘It’s another monk who receives the foremost meals, the foremost seat, the foremost water, the foremost alms, and not me’ iti so kupito hoti appatīto.he is angry & disgruntled. Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement ubhayametaṁ aṅgaṇaṁ.are both a blemish.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṁ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti.‘O, may I alone give the blessing in the dining hall after the meal, and not another monk.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya.But it’s possible that another monk would give the blessing in the dining hall after the meal. ‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṁ bhattagge bhuttāvī anumodāmī’ti—(Thinking,) ‘It’s another monk who gives the blessing in the dining hall after the meal, and not me’ iti so kupito hoti appatīto.he is angry & disgruntled. Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement ubhayametaṁ aṅgaṇaṁ.are both a blemish.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘aho vata ahameva ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ bhikkhūnaṁ dhammaṁ deseyyā’ti.‘O, may I alone, and not another monk, teach the Dhamma to monks… 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.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva ārāmagatānaṁ bhikkhunīnaṁ dhammaṁ deseyyaṁ …pe…nuns… upāsakānaṁ dhammaṁ deseyyaṁ …pe…men lay followers… upāsikānaṁ dhammaṁ deseyyaṁ, na añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyyā’ti.women lay followers who have come to the monastery.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya, na so bhikkhu ārāmagatānaṁ upāsikānaṁ dhammaṁ deseyya.But it’s possible that another monk would teach the Dhamma, and not that monk… ‘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.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘aho vata mameva bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ bhikkhū sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti.
garuṁ kareyyuṁ → garukareyyuṁ (bj, sya-all, pts1ed)‘O, may the monks… 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.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata mameva bhikkhuniyo …pe…nuns… upāsakā …pe…men lay followers… upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti.women lay followers pay honor, respect, reverence, & veneration to me alone, and not to another monk.’ Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññaṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, na taṁ bhikkhuṁ upāsikā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ.But it’s possible that the monks… nuns… men lay followers… women lay followers would pay honor, respect, reverence, & veneration to another monk, and not to that monk… ‘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.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya:“It’s possible, friend, that there’s the case where this sort of wish might arise in a certain monk: ‘aho vata ahameva lābhī assaṁ paṇītānaṁ cīvarānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ cīvarānan’ti.
lābhī → lābhī assaṁ (mr)‘O, may I alone, and not another monk, be the one who receives exquisite robes… 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.

Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ idhekaccassa bhikkhuno evaṁ icchā uppajjeyya: ‘aho vata ahameva lābhī assaṁ paṇītānaṁ piṇḍapātānaṁ …pe…
lābhī → lābhī assaṁ (bj, mr)exquisite alms… paṇītānaṁ senāsanānaṁ …pe…exquisite lodgings… paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti.exquisite medicinal requisites for curing the ill. Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ añño bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, na so bhikkhu lābhī assa paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ.But it’s possible that another monk, and not that monk, is the one who receives exquisite medicinal requisites for curing the ill. ‘Añño bhikkhu lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānaṁ, nāhaṁ lābhī paṇītānaṁ gilānappaccayabhesajjaparikkhārānan’ti—(Thinking,) ‘It’s another monk who receives exquisite medicinal requisites for curing the ill, and not me,’ iti so kupito hoti appatīto.he is angry & disgruntled. Yo ceva kho, āvuso, kopo yo ca appaccayo—Anger & disgruntlement ubhayametaṁ aṅgaṇaṁ.are both a blemish.

Imesaṁ kho etaṁ, āvuso, pāpakānaṁ akusalānaṁ icchāvacarānaṁ adhivacanaṁ, yadidaṁ aṅgaṇanti.

Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti.“Now friend, if these influences of evil, unskillful wishes are seen or heard to be unabandoned in any monk, then even though he’s a wilderness dweller, a dweller in isolated lodgings, an alms-goer, a house-to-house alms-goer, a refuse-rag wearer, a wearer of coarse robes, still his companions in the holy life don’t pay him honor, respect, reverence, or veneration. Taṁ kissa hetu?Why is that? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.Because these influences of evil, unskillful wishes are seen or heard to be unabandoned in him. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, Tamenaṁ sāmikā ahikuṇapaṁ vā kukkurakuṇapaṁ vā manussakuṇapaṁ vā racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ.into which the owners would arrange the carcass of a snake, a dog, or a human being and—covering it with another bronze bowl—would carry back into the market: Tamenaṁ jano disvā evaṁ vadeyya:A person, seeing them, would say, ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti?‘Well, what’s this, being carried around as if it were so splendid?’ Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya.
apāpuritvā → avāpuritvā (bj)He, raising & opening the lid, would look in. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā ca saṇṭhaheyya, jegucchatā ca saṇṭhaheyya;
pāṭikulyatā → pāṭikkūlatā (bj); pāṭikkūlyatā (sya1ed, sya2ed); paṭikūlatā (mr) | jegucchatā ca → jegucchitā ca (pts1ed, mr)As soon as he saw, he would be inspired with displeasure, with loathing, with disgust, jighacchitānampi na bhottukamyatā assa, pageva suhitānaṁ.so that even if he were hungry, he would not want to eat—to say nothing of if he were full.

Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṁsukūliko lūkhacīvaradharo, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti.“In the same way, if these influences of evil, unskillful wishes are seen or heard to be unabandoned in any monk, then even though he’s a wilderness dweller, a dweller in isolated lodgings, an alms-goer, a house-to-house alms-goer, a refuse-rag wearer, a wearer of coarse robes, still his companions in the holy life don’t pay him honor, respect, reverence, or veneration. Taṁ kissa hetu?Why is that? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.Because these influences of evil, unskillful wishes are seen or heard to be unabandoned in him.

Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti.“But, friend, if these influences of evil, unskillful wishes are seen or heard to be abandoned in any monk, then even though he’s a village dweller, a receiver of meal invitations, a wearer of robes given by lay people, still his companions in the holy life pay him honor, respect, reverence, or veneration. Taṁ kissa hetu?Why is that? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca.Because these influences of evil, unskillful wishes are seen or heard to be abandoned in him. Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.“Just like a bronze bowl brought back from a shop or a family of smiths clean & pure, Tamenaṁ sāmikā sālīnaṁ odanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ racayitvā aññissā kaṁsapātiyā paṭikujjitvā antarāpaṇaṁ paṭipajjeyyuṁ.
vicitakāḷakaṁ → vicinitakāḷakaṁ (mr)into which the owners would arrange boiled white rice with various sauces and curries and—covering it with another bronze bowl—would carry back into the market: Tamenaṁ jano disvā evaṁ vadeyya:A person, seeing them, would say, ‘ambho, kimevidaṁ harīyati jaññajaññaṁ viyā’ti?‘ Well, what’s this, being carried around as if it were so splendid?’ Tamenaṁ uṭṭhahitvā apāpuritvā olokeyya.He, raising & opening the lid, would look in. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya;As soon as he saw, he would be inspired with enticement, with non-loathing, & with non-disgust, suhitānampi bhottukamyatā assa, pageva jighacchitānaṁ.so that even if he were full, he would want to eat—to say nothing of if he were hungry.

Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti.“In the same way, if these influences of evil, unskillful wishes are seen or heard to be abandoned in any monk, then even though he’s a village dweller, a receiver of meal invitations, a wearer of robes given by lay people, still his companions in the holy life pay him honor, respect, reverence, or veneration. Taṁ kissa hetu?Why is that? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti.Because these influences of evil, unskillful wishes are seen or heard to be abandoned in him.”

Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:When this was said, Ven. Moggallāna said to Ven. Sāriputta, “upamā maṁ, āvuso sāriputta, paṭibhātī”ti.“A simile occurs to me, friend Sāriputta.”

“Paṭibhātu taṁ, āvuso moggallānā”ti.“Let it occur to you, friend Moggallāna.”

“Ekamidāhaṁ, āvuso, samayaṁ rājagahe viharāmi giribbaje.“On one occasion I was staying near Rājagaha, at the Hill Fort. Atha khvāhaṁ, āvuso, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁ.Then, early in the morning, I adjusted my lower robe and—taking my bowl & outer robe—went into Rājagaha for alms. Tena kho pana samayena samīti yānakāraputto rathassa nemiṁ tacchati.And on that occasion Samīti the cartwright was planing the rim of a chariot wheel, Tamenaṁ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti.and the Ājīvaka Paṇḍuputta, a former cartwright, was standing by. Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṁ cetaso parivitakko udapādi:Then this line of thinking arose in the awareness of Ājīvaka Paṇḍuputta, the former cartwright: ‘aho vatāyaṁ samīti yānakāraputto imissā nemiyā imañca vaṅkaṁ imañca jimhaṁ imañca dosaṁ taccheyya, evāyaṁ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa sāre patiṭṭhitā’ti.
suddhā assa → suddhāssa (bj, pts1ed); suddhā (mr)‘O, may Samīti the cartwright plane away this bend, this twist, this fault in this rim, so that this rim would be clean—its bends, twists, and faults removed—standing in heartwood.’ Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṁ tañca jimhaṁ tañca dosaṁ tacchati.And just as the line of thinking occurred to Ājīvaka Paṇḍuputta, the former cartwright, in just the same way did Samīti the cartwright plane away that bend, that twist, that fault in the rim. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṁ nicchāresi:So Ājīvaka Paṇḍuputta, the former cartwright, gratified, uttered words of gratification: ‘hadayā hadayaṁ maññe aññāya tacchatī’ti.‘He planes, knowing my heart with his heart, as it were!’

Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṁ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṁ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṁ maññe aññāya tacchati.
ketabino → keṭubhino (bahūsu)“In the same way, any individuals without conviction, who—for the sake of a livelihood and not out of conviction—have gone forth from the home life into homelessness; who are fraudulent, deceitful, wily, restless, rowdy, flighty, talkative, of loose words; who leave their faculties unguarded; who know no moderation in food, are undevoted to wakefulness, unconcerned with the qualities of a contemplative, with no respect for the training; who are luxurious, lethargic, foremost in falling back; who shirk the duties of solitude; who are lazy, lowly in their persistence, of muddled mindfulness, unalert, unconcentrated, their minds scattered, undiscerning, drivelers: Ven. Sāriputta, with this Dhamma discourse, planes away their (faults), knowing my heart with his heart, as it were!

Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:“But as for those sons of good families who, out of conviction, have gone forth from the home life into homelessness; who are unfraudulent, undeceitful, not wily, not restless, not rowdy, not flighty, not talkative or of loose words; who guard their faculties, know moderation in food, are devoted to wakefulness, are concerned with the qualities of a contemplative, have fierce respect for the training; who are not luxurious, not lethargic, not foremost in falling back; who observe the duties of solitude; who are not lazy; who are aroused in their effort, of unmuddled mindfulness, alert, concentrated, their minds unified, discerning, not drivelers: They, hearing this Dhamma discourse from Ven. Sāriputta, drink it up & devour it, as it were, both by word & by mind: ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti.‘How good it is that, having made his companions in the holy life rise up from what’s unskillful, he establishes them in what’s skillful!’

Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā atimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhapeyya;“Just as a young & youthful woman or man—fond of adornment, with head bathed—on receiving a garland of blue lotuses, jasmine, or camellias, would take it with both hands and place it on top of his or her head; evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:in the same way, those sons of good families who, out of conviction, have gone forth from the home life into homelessness; who are unfraudulent, undeceitful, not wily, not restless, not rowdy, not flighty, not talkative or of loose words; who guard their faculties, know moderation in food, are devoted to wakefulness, are concerned with the qualities of a contemplative, have fierce respect for the training; who are not luxurious, not lethargic, not foremost in falling back; who observe the duties of solitude; who are not lazy; who are aroused in their effort, of unmuddled mindfulness, alert, concentrated, their minds unified, discerning, not drivelers: They, hearing this Dhamma discourse from Ven. Sāriputta, drink it up & devour it, as it were, both by word & by mind: ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’”ti.‘How good it is that, having made his companions in the holy life rise up from what’s unskillful, he establishes them in what’s skillful!’” Itiha te ubho mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.Thus did those two great beings [nāgas] rejoice in each other’s well-spoken words.

Anaṅgaṇasuttaṁ niṭṭhitaṁ pañcamaṁ.