6. “Herein, when a person with no blemish does not understand it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will give attention to the sign of the beautiful, 70 that by his doing so lust will infect his mind, and that he will die with lust, hate, and delusion, with a blemish, with mind defiled. Suppose a bronze dish were brought from a shop or smithy clean and bright, and the owners neither used it nor had it cleaned but put it in a dusty corner. Would the bronze dish thus get more defiled and more stained later on?”—“Yes, friend.”—“So too, friend, when a person with no blemish does not understand it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will die…with mind defiled.
7. “Herein, when a person with no blemish understands it as it actually is thus: ‘I have no blemish in myself, ‘ it can be expected that he will not give attention to the sign of the beautiful, that by his not doing so lust will not infect his mind, and that he will die without lust, hate, and delusion, without blemish, with mind undefiled. Suppose a bronze dish were brought from a shop or smithy clean and bright, and the owners used it and had it cleaned and did not put it in a dusty corner. Would the bronze dish thus get cleaner and brighter later on?”—“Yes, friend.”—“So too, friend, when a person with no blemish understands it as it actually is thus: ‘I have no blemish in myself,’ it can be expected…that he will die…with mind undefiled. [27]
8. “This is the cause and reason why, of these two persons with a blemish, one is called the inferior man and one is called the superior man. This is the cause and reason why, of these two persons with no blemish, one is called the inferior man and one is called the superior man.
9. “‘Blemish, blemish,’ is said, friend, but what is this word ‘blemish’ a term for? ‘Blemish,’ friend, is a term for the spheres of evil unwholesome wishes.
10. “It is possible that a bhikkhu here might wish: ‘If I commit an offence, let the bhikkhus not know that I have committed an offence.’ And it is possible that the bhikkhus come to know that that bhikkhu has committed an offence. So he is angry and bitter thus: ‘The bhikkhus know I have committed an offence.’ The anger and bitterness are both a blemish.
11. “It is possible that a bhikkhu here might wish: ‘If I commit an offence, let the bhikkhus admonish me in private, not in the midst of the Sangha.’ And it is possible that the bhikkhus admonish that bhikkhu in the midst of the Sangha, not in private. So he is angry and bitter thus: ‘The bhikkhus admonish me in the midst of the Sangha, not in private.’ The anger and bitterness are both a blemish.
12. “It is possible that a bhikkhu here might wish: ‘If I commit an offence, let a person who is my equal admonish me, not a person who is not my equal.’ And it is possible that a person not his equal admonishes him, not a person his equal. So he is angry and bitter thus: ‘A person not my equal admonishes me, not a person my equal.’ The anger and bitterness are both a blemish.
13. “It is possible that a bhikkhu here might wish: ‘Oh that the Teacher might teach the Dhamma to the bhikkhus by asking a series of questions of me, not of some other bhikkhu!’ And it is possible that the Teacher teaches the Dhamma to the bhikkhus by asking a series of questions of some other bhikkhu, [28] not of that bhikkhu. So he is angry and bitter thus: ‘The Teacher teaches the Dhamma to the bhikkhus by asking a series of questions of some other bhikkhu, not of me.’ The anger and bitterness are both a blemish.
14. “It is possible that a bhikkhu here might wish: ‘Oh that the bhikkhus might enter the village for alms putting me in the forefront, not some other bhikkhu!’ And it is possible that the bhikkhus enter the village for alms putting some other bhikkhu in the forefront, not that bhikkhu. So he is angry and bitter thus: ‘The bhikkhus enter the village for alms putting some other bhikkhu in the forefront, not me.’ The anger and bitterness are both a blemish.
15. “It is possible that a bhikkhu here might wish: ‘Oh that I might get the best seat, the best water, the best almsfood in the refectory, not some other bhikkhu!’ And it is possible that some other bhikkhu gets the best seat…
16. “It is possible that a bhikkhu here might wish: ‘Oh that I might give the blessing in the refectory after the meal, not some other bhikkhu!’ And it is possible that some other bhikkhu gives the blessing…
17–20. “It is possible that a bhikkhu here might wish: ‘Oh that I might teach the Dhamma to the bhikkhus…that I might teach the Dhamma to the bhikkhunīs…men lay followers…women lay followers visiting the monastery, not some other bhikkhu!’ And it is possible that some other bhikkhu teaches the Dhamma [29]…
21–24. “It is possible that a bhikkhu here might wish: ‘Oh that the bhikkhus…bhikkhunīs…men lay followers…women lay followers might honour, respect, revere, and venerate me, not some other bhikkhu!’ And it is possible that they honour…some other bhikkhu…
25–28. “It is possible that a bhikkhu here might wish: ‘Oh that I might be the one to get a superior robe, [30]…superior almsfood... a superior resting place…superior medicinal requisites, not some other bhikkhu!’ And it is possible that some other bhikkhu is the one to get superior medicinal requisites, not that bhikkhu. So he is angry and bitter thus: ‘Another bhikkhu is the one to get superior medicinal requisites, not me.’ The anger and the bitterness are both a blemish.
“‘Blemish,’ friend, is a term for the spheres of these evil unwholesome wishes.
29. “If the spheres of these evil unwholesome wishes are seen and heard to be unabandoned in any bhikkhu, then for all he may be a forest dweller, a frequenter of remote abodes, an almsfood eater, a house-to-house seeker, a refuse-rag wearer, a wearer of rough robes,71 still his fellows in the holy life do not honour, respect, revere, and venerate him. Why is that? Because the spheres of these evil unwholesome wishes are seen and heard to be unabandoned in that venerable one.
“Suppose a bronze dish were brought from a shop or a smithy clean and bright; and the owners put the carcass of a snake or a dog or a human being in it and, covering it with another dish, went back to the market; then people seeing it said: ‘What is that you are carrying about like a treasure?’ Then, raising the lid and uncovering it, they looked in, and as soon as they saw they were inspired with such loathing, repugnance, and disgust that even those who were hungry would not want to eat, not to speak of those who were full.
“So too, if the spheres of these evil unwholesome wishes are seen and heard to be unabandoned in any bhikkhu, then for all he may be a forest dweller…[31]…unabandoned in that venerable one.
30. “If the spheres of these evil unwholesome wishes are seen and heard to be abandoned in any bhikkhu, then for all he may be a village dweller, an acceptor of invitations, a wearer of robes given him by householders,72 yet his fellows in the holy life honour, respect, revere, and venerate him. Why is that? Because the spheres of these evil unwholesome wishes are seen and heard to be abandoned in that venerable one.
“Suppose a bronze dish were brought from a shop or a smithy clean and bright; and the owners put clean boiled rice and various soups and sauces into it, and, covering it with another dish, went back to the market; then people seeing it said: ‘What is that you are carrying about like a treasure?’ Then raising the lid and uncovering it, they looked in, and as soon as they saw they were inspired with such liking, appetite, and relish that even those who were full would want to eat, not to speak of those who were hungry.
“So too, friend, if the spheres of these evil unwholesome wishes are seen and heard to be abandoned in any bhikkhu, then for all he may be a village dweller…abandoned in that venerable one.”
31. When this was said, the venerable Mahā Moggallāna said to the venerable Sāriputta: “A simile occurs to me, friend Sāriputta.”—“State it, friend Moggallāna.”—“On one occasion, friend, I was living at the Hill Fort at Rājagaha. Then, when it was morning, I dressed, and taking my bowl and outer robe, I went into Rājagaha for alms. Now on that occasion Samīti the cart
wright’s son was planing a felloe and the Ājīvaka Paṇḍuputta, son of a former cartwright, was standing by.73 Then this thought arose in the Ājīvaka Paṇḍuputta’s mind: ‘Oh that this Samīti the cartwright’s son might plane this bend, this twist, this fault, out of the felloe so that it would be without bends, twists, or faults, and come to consist purely of heartwood.’ [32] And just as this thought came to pass in his mind, so did Samīti the cartwright’s son plane that bend, that twist, that fault, out of the felloe. Then the Ājīvaka Paṇḍuputta, son of a former cartwright, was glad and he voiced his gladness thus: ‘He planes just as if he knew my heart with his heart!’
32. “So too, friend, there are persons who are faithless and have gone forth from the home life into homelessness not out of faith but seeking a livelihood, who are fraudulent, deceitful, treacherous, haughty, hollow, personally vain, rough-tongued, loose-spoken, unguarded in their sense faculties, immoderate in eating, undevoted to wakefulness, unconcerned with recluseship, not greatly respectful of training, luxurious, careless, leaders in backsliding, neglectful of seclusion, lazy, wanting in energy, unmindful, not fully aware, unconcentrated, with straying minds, devoid of wisdom, drivellers. The venerable Sāriputta with his discourse on the Dhamma planes out their faults just as if he knew my heart with his heart!74
“But there are clansmen who have gone forth out of faith from the home life into homelessness, who are not fraudulent, deceitful, treacherous, haughty, hollow, personally vain, rough-tongued, or loose-spoken; who are guarded in their sense faculties, moderate in eating, devoted to wakefulness, concerned with recluseship, greatly respectful of training, not luxurious or careless, who are keen to avoid backsliding, leaders in seclusion, energetic, resolute, established in mindfulness, fully aware, concentrated, with unified minds, possessing wisdom, not drivellers. These, on hearing the venerable Sāriputta’s discourse on the Dhamma, drink it in and eat it, as it were, by word and thought. Good indeed it is that he makes his fellows in the holy life emerge from the unwholesome and establish themselves in the wholesome.
33. “Just as a woman—or a man—young, youthful, fond of adornments, with head bathed, having received a garland of lotuses, jasmine, or roses, would take it with both hands and place it on the head, so too there are clansmen who have gone forth out of faith…not drivellers. These, on hearing the venerable Sāriputta’s discourse on the Dhamma, drink it in and eat it, as it were, by word and thought. Good indeed it is that he makes his fellows in the holy life emerge from the unwholesome and establish themselves in the wholesome.”
Thus it was that these two great beings rejoiced in each other’s good words .75
Ākankheyya Sutta
If a Bhikkhu Should Wish
[33] 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, dwell possessed of virtue, possessed of the Pātimokkha, restrained with the restraint of the Pātimokkha, perfect in conduct and resort, and seeing fear in the slightest fault, train by undertaking the training precepts.76
3. “If a bhikkhu should wish: ‘May I be dear and agreeable to my companions in the holy life, respected and esteemed by them,’ let him fulfil the precepts, be devoted to internal serenity of mind, not neglect meditation, be possessed of insight, and dwell in empty huts.77
4. “If a bhikkhu should wish: ‘May I be one to obtain robes, almsfood, resting place, and medicinal requisites,’ let him fulfil the precepts…
5. “If a bhikkhu should wish: ‘May the services of those whose robes, almsfood, resting place, and medicinal requisites I use bring them great fruit and benefit,’ let him fulfil the precepts…
6. “If a bhikkhu should wish: ‘When my kinsmen and relatives who have passed away and died remember me with confidence in their minds, may that bring them great fruit and great benefit, ’ let him fulfil the precepts...78
7. “If a bhikkhu should wish: ‘May I become a conqueror of discontent and delight, and may discontent not conquer me; may I abide transcending discontent whenever it arises,’ let him fulfil the precepts…
8. “If a bhikkhu should wish: ‘May I become a conqueror of fear and dread, and may fear and dread not conquer me; may I abide transcending fear and dread whenever they arise,’ let him fulfil the precepts…
9. “If a bhikkhu should wish: ‘May I become one to obtain at will, without trouble or difficulty, the four jhānas that constitute the higher mind and provide a pleasant abiding here and now,’ let him fulfil the precepts…
10. “If a bhikkhu should wish: ‘May I contact with the body and abide in those liberations that are peaceful and immaterial, transcending forms,’ let him fulfil the precepts…[34]79
11. “If a bhikkhu should wish: ‘May I, with the destruction of three fetters, become a stream-enterer, no longer subject to perdition, bound [for deliverance], headed for enlightenment,’ let him fulfil the precepts...80
12. “If a bhikkhu should wish: ‘May I, with the destruction of three fetters and with the attenuation of lust, hate, and delusion, become a once-returner, returning once to this world to make an end of suffering,’ let him fulfil the precepts…
13. “If a bhikkhu should wish: ‘May I, with the destruction of the five lower fetters, become due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna, without ever returning from that world,’ let him fulfil the precepts…81
14. “If a bhikkhu should wish:82 ‘May I wield the various kinds of supernormal power: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, through an enclosure, through a mountain as though through space; may I dive in and out of the earth as though it were water; may I walk on water without sinking as though it were earth; seated cross-legged, may I travel in space like a bird; with my hand may I touch and stroke the moon and sun so powerful and mighty; may I wield bodily mastery, even as far as the Brahma-world,’ let him fulfil the precepts…
15. “If a bhikkhu should wish: ‘May I, with the divine ear element, which is purified and surpasses the human, hear both kinds of sounds, the divine and the human, those that are far as well as near,’ let him fulfil the precepts…
16. “If a bhikkhu should wish: ‘May I understand the minds of other beings, of other persons, having encompassed them with my own mind. May I understand a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; may I understand a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; may I understand a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; may I understand a contracted mind as contracted and a distracted mind as distracted; may I understand an exalted mind as exalted and an unexalted mind as unexalted; may I understand a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; may I understand a concentrated mind as concentrated [35] and an unconcentrated mind as unconcentrated; may I understand a liberated mind as liberated and an unliberated mind as unliberated,’ let him fulfil the precepts…
17. “If a bhikkhu should wish: ‘May I recollect my manifold past lives, that is, one birth, two births...(as Sutta 4, §27)...Thus with their aspects and their particulars may I recollect my manifold past lives,’ let him fulfil the precepts…
18. “If a bhikkhu should wish: ‘May I, with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate; may I understand how beings pass on according to their actions thus:’...(as Sutta 4, §29)...let him fulfil the precepts…
19. “If a bhikkhu should wish: ‘May I, by realising for myself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the d
estruction of the taints,’83 [36] let him fulfil the precepts, be devoted to internal serenity of mind, not neglect meditation, be possessed of insight, and dwell in empty huts.
20. “So it was with reference to this that it was said: ‘Bhikkhus, dwell possessed of virtue, possessed of the Pātimokkha, restrained with the restraint of the Pātimokkha, perfect in conduct and resort, and seeing fear in the slightest fault, train by undertaking the training precepts.’”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Vatthūpama Sutta
The Simile of the Cloth
1. THUS HAVE I HEARD.84 On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
2. “Bhikkhus, suppose a cloth were defiled and stained, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look poorly dyed and impure in colour. Why is that? Because of the impurity of the cloth. So too, when the mind is defiled, an unhappy destination may be expected.85 Bhikkhus, suppose a cloth were pure and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look well dyed and pure in colour. Why is that? Because of the purity of the cloth. So too, when the mind is undefiled, a happy destination may be expected.
The Middle Length Discourses of the Buddha Page 12
