Majjhima Nikaya - Anangana Sutta

5. Anangana Sutta - English Majjhima Nikàya I
1. 5. Ananganasuttaü
(5) Blemishes

I heard thus.
At one time the Blessed One lived in the monastery offered by Anàthapindika in
Jeta's grove in Sàvatthi.
Venerable Sàriputta addressed the bhikkhus: ßFriends, bhikkhus,û and those
bhikkhus replied ßYes, friend.û And venerable Sàriputta said: ßFriends, there
are four persons in the world. What four?
ßHere, a certain person with blemish does not know, as it really is, there is
blemish in me. A certain person with blemish knows, as it really is, there is
blemish in me. A certain person without blemish does not know as it really is,
there is no blemish in me. A certain person without blemish knows as it really
is, there is no blemish in me. Of the two persons with blemish, the one who does
not know as it really is, there is blemish in me is the inferior The one who
knows as it really is, there is blemish in me is the superior one.
ßOf the two persons without blemish, the one who does not know, as it really is,
there is no blemish is the inferior one. The one who knows as it really is,
there is no blemish in me is the superior.û
When this was said, venerable Mahàmoggallàna said ßFriend Sàriputta, what is the
reason that of the two with blemish that one should be inferior and the other
superior and of the other two without blemish, what is the reason that one
should be inferior and the other superior?û
ßHere, friend Moggallàna, this person with blemish, who does not know, as it
really is, `There is blemish in me,' would not arouse interest, and make effort
to dispel that blemish. So he would die with a defiled mind with greed, hate and
delusion. Just like a bronze bowl bought from a shop or smithy would be covered
with dust and stains, its owner not partaking food in it would not clean it,
would let it lie with dust and as time goes that bronze bowl would be much more
dusty and stained. In the same way this person with blemish, who would not know,
as it really is, `There is blemish in me,' would not arouse interest, and make
effort to dispel that blemish. So he would die with a defiled mind with greed,
hate, and delusion.
ßFriend, this person with blemish, who knows, as it really is, `There is blemish
in me,' would arouse interest, and make effort to dispel that blemish. He would
die with a non-defiled mind without greed, hate and delusion. Just like a bronze
bowl bought from a shop or smithy would be covered with dust and stains. Its
owner partaking food in it would clean it. Would not let it lie with dirt and as
time goes the bronze bowl would be more and more clean. In the same manner this
person with blemish, who knows, as it really is, `There is blemish in me,' would
arouse interest and make effort to dispel that blemish. So he would die with a
non-defiled mind without greed, hate, and delusion.
ßFriend, this person without blemish, who does not know, as it really is, `There
is no blemish in me,' attending to an agreeable sign greed would overcome his
mind, hate and delusion would overcome his mind and he would die with a defiled
mind. Just like a bronze bowl bought from a shop or smithy clean and pure, the
owner would not partake in it, would let it lie with dirt, then as time goes,
that bronze bowl would be more and more dusty and stained in the same manner
this person without blemish, who does not know, as it really is, `There is no
blemish in me,' attending to an agreeable sign greed would overcome his mind,
hate and delusion would overcome his mind and he would die with a defiled mind.
ßFriend, this person without blemish, who knows, as it really is, `There is no
blemish in me,' attending to an agreeable sign, greed would not overcome his
mind, hate and delusiosn would not overcome his mind. He would die without
greed, hate and delusion, He would die with an undefiled mind. Just like a
bronze bowl bought from a shop or smithy, clean and pure, the owner would
partake in it, would clean it and not let it lie in dirt, and as time goes that
bronze bowl would be more and more clean. In the same manner this person without
blemish, who knows, as it really is, `There is no blemish in me,' attending to
an agreeable sign, greed, would not overcome his mind, hate and delusion would
not overcome his mind. He would die without greed, hate and delusion. He would
die with an undefiled mind.
ßFriend Moggallàna, this is the reason for the two persons with blemish, one to
be called inferior and the other superior. For the two persons without blemish,
one to be called inferior and the other superior.û
ßFriend, it is called blemish. What is a synonym for blemish? Friend, blemish is
the wanderings of thoughts in evil demerit. It may happen, that such a desire
would arise to a bhikkhu, `I have fallen to an offence, may the bhikkhus not
know about this.' The bhikkhus know, that this bhikkhu has fallen to an offence,
so this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `I have fallen to
this offence, may the bhikkhus advise me in secrecy, not in the midst of the
community.' It happens that the bhikkhu is advised in the midst of the
community, For advising in the midst of the community this bhikkhu becomes angry
and averse. Both anger and aversion are blemishes.
ßIt msy happen, that such a desire would arise to a bhikkhu, `I have fallen to
this offence, may a bhikkhu and not the Teàcher advise me.' It happens that the
bhikkhu is advised by the Teacher. For being advised by the Teacher this bhikkhu
becomes angry and averse. Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `O! May the Teacher
ask questions from me and proceed to preach the bhikkhus,' It happens that the
Teacher asks questions from another bhikkhu and proceeds to preach the bhikkhus.
Because the Teacher asks questions from another bhikkhu before proceeing to
preach the bhikkhus, this bhikkhu becomes angry and averse. Both anger and
aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I lead the
bhikkhus when going the alms round in the village.' It happens that another
bhikkhu leads the bhikkhus going the alms round in the village Because another
bhikkhu leads the bhikkhus when going the alms round in the village, this
bhikkhu becomes angry and averse. Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I be the gainer
of the most prominent seat, the first bowl of water and the first morsel of food
in the refectory.' It happens that another bhikkhu becomes the gainer of the
most prominent seat, the first bowl of water, and the first morsel of food in
the refactory. Because another bhikkhu becomes the gainer of the most prominent
seat, the first bowl of water and the first morsel of food in the refactory,
this bhikkhu becomes angry and averse. Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I be the
bhikkhu to give the thanksgiving at the end of the meal.' It happens that
another bhikkhu gives the thanksgiving at the end of the meal. Because another
bhikkhu gives the thanksgiving at the end of the meal, this bhikkhu becomes
angry and averse. Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I preach the
bhikkhus that come to the monastery.' It happens that another bhikkhu preaches
the bhikkhus that come to the monastery. Because another bhikkhu preaches the
bhikkhus that come to the monastery, this bhikkhu becomes angry and averse. Both
anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I preach the
bhikkhunis that come to the monastery.' It happens that another bhikkhu preaches
the bhikkhunis that come to the monastery. Because another bhikkhu preaches the
bhikkhunis that come to the monastery, this bhikkhu becomes angry and averse.
Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I preach to the
male lay disciples that come to the monastery.' It happens that another bhikkhu
preaches to the male lay disciples that come to the monastery. Because another
bhikkhu preaches the lay disciples male that come to the monastery, this bhikkhu
is angry and averse. Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I preach the to
the femail lay disciples that come to the monastery.' It happens that another
bhikkhu preaches to the female lay disciples that come to the monastery. Because
another bhikkhu preaches the lay disciples female that come to the monastery,
this bhikkhu is angry and averse. Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May the bhikkhus
honour, revere and venerate me.' It happens that the bhikkhus honour revere and
venerate some other bhikkhu. Because some other bhikkhu is honoured, revered and
venerated, this bhikkhu is angry and averse Both anger and aversion are
blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May the bhikkhunis
honour, revere and venerate me.' It happens that the bhikkhunis honour, revere
and venerate some other bhikkhu. Because the bhikkhunis honour, revere and
venerate some other bhikkhu, this bhikkhu is angry and averse. Both anger and
aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May the lay
disciples male honour, revere and venerate me.' It happens that the lay
disciples male honour, revere and venerate some other bhikkhu. Because the lay
disciples male honour, revere and venerate some other bhikkhu, this bhikkhu is
angry and averse. Both ànger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May the lay
disciples female honour, revere and venerate me.' It happens that the lay
disciples female honour revere and venerate some other bhikkhu. Because the lay
disciples female honour, revere and venerate some other bhikkhu, this bhikkhu is
angry and averse. Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I be the gainer
of excellent robes.' It happens that another bhikkhu is the gainer of excellent
robes. Because the gainer of excellent robes is another bhikkhu, this bhikkhu is
angry and averse. Both anger and aversion are blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I be the gainer
of excellent morsel food.' It happens that another bhikkhu is the gainer of
excellent morsel food. Because the gainer of excellent morsel food is another
bhikkhu, this bhikkhu is angry and averse. Both anger and aversion are
blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I be the gainer
of excellent dwellings.' It happens that another bhikkhu is the gainer of
excellent dwellings. Because the gainer of excellent dwellings is another
bhikkhu , this bhikkhu is angry and averse. Both anger and aversion are
blemishes.
ßIt may happen that such a desire would arise to a bhikkhu, `May I be the gainer
of excellent requisites when ill.' It happens that another bhikkhu is the gainer
of excellent requisites when ill.Because the gainer of excellent requisites when
ill is some other bhikkhu, this bhikkhu is angry and averse. Both anger and
aversion are blemishes. Friend, the wanderings of thoughts in evil demerit is
the meaning of blemish.
ßFriend, to whatever bhikkhu these wanderings of thought in evil demerit is seen
and heard to be present,whoever he may be, a forest dweller, a leaves hut
dweller, a partaker of morsel food going in due order, a wearer of rough rag
robes, his co-associates in the holy life do not honour, revere and venerate
him. What is the reason? Because the wanderings of thoughts in evil demerit are
seen and heard to be not dispelled in him. Just as a bronze bowl pure and clean
bought from a shop or a smithy, its owner would fill up with the dead body of a
serpent, a dog or a human covering it up with another bowl would carry it to the
fair. People seeing it would say, `Friend, what is it you are carrying? It seems
to be something delicious.' Then they would stop him, open it and peep inside.
At the sight of it disgust and running away from it gets established. Those
hungry lose their appetite, not to mention those not hungry.
ßFriend, in the same manner to whatever bhikkhu these wanderings of thought in
evil demerit are seen and heard to be present, whoever he may be, a forest
dweller, a leaves hut dweller, a partaker of morsel food going in due order, a
wearer of rough rag robes, his co-associates in the holy life do not honour,
revere and venerate him. What is the reason? Because the wanderings of thoughts
in evil demerit are seen and heard to be not dispelled in him. Friend, to
whatever bhikkhu these wanderings of thought in evil demerit are seen and heard
to be dispelled, whoever he may be a dweller in the out skirts of the village,
an invitee, a wearer of robes offered by householders, his co-associates in the
holy life honour, revere and venerate him. What is the reason? Because the
wanderings of thoughts in evil demerit are seen and heard to be dispelled in
him. Just as a bronze bowl pure and clean bought from a shop or a smithy, its
owner would fill up with cooked fine rice, dark seeds picked with various soups
and curries. Covering it up with another bowl would carry it to the fair. People
seeing it would say, `Friend, what is it you are carrying? It seems to be
something delicious.' Then they would stop him, open it and peep inside. At the
sight of it agreeability and a desire to eat gets established. Even those not
hungry desire to eat it, what to speak of those hungry.
ßFriend, in the same manner, to whatever bhikkhu these wanderings of thought in
evil demerit are seen and heard to be dispelled whoever he may be a dweller in
the out skirts of the village, an invitee, a wearer of robes offered by
householders, his co-associates in the holy life honour, revere and venerate
him. What is the reason: Because the wanderings of thoughts in evil demerit are
seen and heard to be dispelled in him.û
When this was said venerable Mahàmoggallàna said: ßFriend Sàriputta, a
comparison occurs to me.û
ßFriend, say it.û
ßFriend, at one time, I was living in the mountains of Rajagaha. Then one
morning wearing robes and taking bowl and robes I entered Rajagaha. At that time
Samãti the chariotmaker's son was bending the circumference of a wheel for an
ascetic, the son of Pandu, the earlier chariot maker. Then it occured to the
ascetic, `O! If Samãti's son corrects these crookednesses, slants, and faults
and makes the wheel perfect.' Whatever crookedness, slant, or fault that the
ascetic thought of, that and that he corrected and made the circumference of the
wheel perfect. Then the ascetic expressed words of pleasure and said. Its like
he knew the heart with the heart. Friend, Sàriputta, in the same manner, those
making a livelihood without faith, crafty hypocrites, trained deceivers,
unsteady, wavering, with loose talk, mental faculties not restrained, not
knowing the right amount to partake, not yoked to wakefulness and not desirous
of the recluseship, not honouring the training, living in abundance and
lethargy, unyoked from seclusion, without effort, not mindful and aware, not
concentrated, those lacking in wisdom deaf and dumb, hearing this discourse
should know the heart with the heart and make repairs.
ßAs for those sons of clansmen gone forth out of faith, not crafty, not
hypocrites, not trained deceivers, steady, without loose talk, mental faculties
restrained, yoked to wakefulness, desirous of the recluseship, honouring the
training, not living in abundance and lethargy, yoked to seclusion with effort,
mindful and aware, concentrated and wise, they hearing this discourse of
venerable Sàriputta, I think should devour the word and thought of it. Good if
the co-associates in the holy life raised themselves from demerit and got
established in merit.û
The two great men delighted in each others words.