Anaṅgaṇa sutta - Blemish Free

Thus have i heard:on one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

There the venerable Sāriputta addressed the disciples: Friends, disciples.

Friend, those disciples replied to the venerable Sāriputta.

The venerable Sāriputta said this: Friends, there are these four kinds of persons observable in the world.

What four?

Here, friends, one person possesses blemishes, and does not know as it really is that ‘I have an inner blemish.

Here, friends, another person possesses blemishes, and knows as it really is that ‘I have an inner blemish.

Here, friends, one person is without blemishes, and does not know as it really is that ‘I have no inner blemish.

Here, friends, another person is without blemishes, and knows as it really is that I have no inner blemish.

Herein, friends, the one who possesses blemishes and does not know as it really is that ‘I have an inner blemish is considered inferior among these two persons who possess blemishes.

Herein, friends, the one who possesses blemishes and knows as it really is that ‘I have an inner blemish is considered superior among these two persons who possess blemishes.

Herein, friends, the one who is without blemishes and does not know as it really is that ‘I have no inner blemish is considered inferior among these two persons who are without blemishes.

Herein, friends, the one who is without blemishes and knows as it really is that ‘I have no inner blemish is considered superior among these two persons who are without blemishes.

When this was said, the venerable Mahāmoggallāna spoke thus to the venerable Sāriputta: What is the reason, friend Sāriputta, what is the cause, by which among these two persons who possess blemishes, one is considered inferior and the other superior?

And what, friend Sāriputta, is the reason, what is the cause, by which among these two persons without blemishes, one is considered inferior and the other superior?

Friend, the person who, being with a blemish, does not know as it really is, There is a blemish within me, it is expected that he will not generate desire, will not strive, will not make an effort to abandon that blemish; he will pass away with greed, with hatred, with delusion, with a blemish, with a defiled mind.

Just as, friend, a bronze bowl brought from a shop or from a goldsmith's family, covered with dust and dirt, if the owners neither use it nor clean it but rather throw it away on a dust heap, that bronze bowl, friend, over time would become more soiled and dirtier.

Even so, friend, the person who, being with a blemish, does not know as it really is, There is a blemish within me, it is expected that he will not generate desire, will not strive, will not make an effort to abandon that blemish; he will pass away with greed, with hatred, with delusion, with a blemish, with a defiled mind.

Friend, the person who, being with a blemish, knows as it really is, There is a blemish within me, it is expected that he will generate desire, strive, and make an effort to abandon that blemish; he will pass away without greed, without hatred, without delusion, without a blemish, with an undefiled mind.

Just as, friend, a bronze bowl brought from a shop or from a goldsmith's family, covered with dust and dirt, if the owners use it and clean it, and do not throw it away on a dust heap, that bronze bowl, friend, over time would become cleaner and purer.

Even so, friend, the person who, being with a blemish, knows as it really is, There is a blemish within me, it is expected that he will generate desire, strive, and make an effort to abandon that blemish; he will pass away without greed, without hatred, without delusion, without a blemish, with an undefiled mind.

Friend, the person who, being without a blemish, does not know as it really is, There is no blemish within me, it is expected that he will focus on the sign of beauty, and from attending to the sign of beauty, greed will invade his mind; he will pass away with greed, with hatred, with delusion, with a blemish, with a defiled mind.

Just as, friend, a bronze bowl brought from a shop or from a goldsmith's family, already clean and purified.

The owners would neither use nor purify it, and would cast it aside on a main road.

In this way, friend, a bronze bowl would, over time, become more soiled and defiled.

Indeed, friend.

Just so, friend, an individual who is without blemish, but does not truly perceive as it is, There is no blemish within me, is to be expected to focus on an attractive object of thought. Through focusing on the attractive object, passion will invade the mind, and thus, with passion, hatred, and delusion, tainted of mind, he will die.

In contrast, friend, an individual who is without blemish and truly perceives as it is, There is no blemish within me, it is to be expected that he will not focus on an attractive object of thought; through not focusing on the attractive object, passion will not invade the mind. Thus, without passion, hatred, and delusion, untainted of mind, he will die.

For instance, friend, a bronze bowl brought from a shop or craftsman's house that is thoroughly cleaned and polished.

Its owners would use it and purify it; they would not cast it aside on a main road.

Thus, friend, a bronze bowl would, over time, become more clean and polished.

Indeed, friend.

Just so, friend, an individual who is free from blemish and truly perceives as it is, There is no blemish within me, it is to be expected that he will not focus on an attractive object of thought; through not focusing on the attractive object, passion will not invade the mind. Thus, without passion, hatred, and delusion, untainted of mind, he will die.

This, friend Moggallāna, is the reason this occasion arises, why there are these two persons, one with blemish who is called a lesser person, one who is called a superior person.

This, friend Moggallāna, is the reason this occasion arises, why there are these two persons, both without blemish, one who is called a lesser person, one who is called a superior person.

Blemish, blemish, it is said, friend.

What indeed is the designation of this called blemish?

It is the term, friend, for unwholesome, unwholesome desires, which is called blemish.

Furthermore, there is a circumstance, friend, where a disciple might think, I would be caught committing an offense, but others wouldn't know of the offense due to me committing it.

It is possible, friend, that disciples might know of a disciple, He has committed an offense.

Knowing, The disciples know I have committed an offense, he becomes angry and displeased.

Both this anger and displeasure are impurities.

It is possible, friend, that a certain disciple might wish, Oh, that I might commit an offense and the disciples should rebuke me, but not in the presence of the community.

It is possible, friend, that the disciples might rebuke that disciple in the presence of the community, not privately.

Thinking, The disciples rebuke me in the presence of the community, not privately, he becomes angry and displeased.

Both this anger and displeasure are impurities.

It is possible, friend, that a certain disciple might wish, Oh, that I might commit an offense and someone capable of fair judgment should rebuke me, not someone incapable of it.

It is possible, friend, that someone incapable of fair judgment might rebuke that disciple, not someone capable of it.

Thinking, Someone incapable of fair judgment rebukes me, not someone capable, he becomes angry and displeased.

Both this anger and displeasure are impurities.

It is possible, friend, that a certain disciple might wish, Oh, that the teacher, having inquired and inquired of me, would teach the dhamma to the disciples, and not inquire and inquire of another disciple.

It is possible, friend, that the teacher might teach the dhamma to the disciples after inquiring and inquiring of another disciple, not of that particular disciple.

Thinking, The teacher, inquiring and inquiring of another disciple, teaches the dhamma to the disciples, but not to me, he becomes angry and displeased.

Both this anger and displeasure are impurities.

It is possible, friend, that a certain disciple might wish, Oh, that the disciples would set me as their leader and lead me into the village for alms, not another disciple.

It is possible, friend, that the disciples might set another disciple as leader and lead him into the village for alms, not that particular disciple.

Friend, there is indeed an occasion where disciples may go to a village for alms with another disciple placed at the forefront, but that disciple is not placed at the forefront when disciples enter the village for alms.

They are placing another disciple in the forefront when entering the village for alms, but they do not place me in the forefront when entering the village for alms : thus he is angry and displeased.

Both the anger and the displeasure, friend, are blemishes.

Friend, there is indeed an occasion where a certain disciple may have this wish arise: Oh, that I alone might obtain the best seat, the best water, the best food at a meal gathering, not another disciple.

Friend, there is indeed an occasion where another disciple may obtain the best seat, the best water, the best food at a meal gathering, but that disciple does not obtain the best seat, the best water, the best food.

Another disciple obtains the best seat, the best water, the best food at a meal gathering, but I do not : thus he is angry and displeased.

Both the anger and the displeasure, friend, are blemishes.

Friend, there is indeed an occasion where a certain disciple may have this wish arise: Oh, that I alone might give the blessing after the meal, not another disciple.

Friend, there is indeed an occasion where another disciple may give the blessing after the meal, but that disciple does not.

Another disciple gives the blessing after the meal, but I do not : thus he is angry and displeased.

Both the anger and the displeasure, friend, are blemishes.

Friend, there is indeed an occasion where a certain disciple may have this wish arise: Oh, that I alone might teach the Dhamma to the disciples gathered in the monastery, not another disciple.

Friend, there is indeed an occasion where another disciple may teach the Dhamma to the disciples gathered in the monastery, but that disciple does not.

Another disciple teaches the Dhamma to the disciples gathered in the monastery, but I do not : thus he is angry and displeased.

Friend, that which is anger and that which is displeasure : both of these are blemishes.

There arises, friend, an occasion where a certain disciple might have the desire: Oh, that I alone might teach the Dhamma to the nuns who have come to the monastery ...

and not another disciple.

There also arises an occasion, friend, where another disciple might teach the Dhamma to those nuns, and not he.

Another disciple is teaching the Dhamma to the nuns, but I am not:thus he becomes angry and displeased.

That which is anger and that which is displeasure : both of these are blemishes.

There arises an occasion, friend, where a certain disciple might have the desire: Oh, that only I would be revered, honored, respected, and esteemed by the disciples, and not another disciple.

There also arises an occasion, friend, where another disciple is revered, honored, respected, and esteemed by the disciples, and not he. Another disciple is revered, but not me:thus he becomes angry and displeased.

That which is anger and that which is displeasure : both of these are blemishes.

There arises an occasion, friend, where a certain disciple might have the desire: Oh, that the nuns ...

the laymen ...

the laywomen might revere, honor, respect, and esteem only me, and not another disciple.

There also arises an occasion, friend, where another disciple is revered by the laywomen, and not he. Another disciple is revered by the laywomen, but not me:thus he becomes angry and displeased.

That which is anger and that which is displeasure : both of these are blemishes.

Indeed, friend, there is the possibility that a certain disciple might have the desire arise: Oh, if only I alone might be the recipient of the finest robes, and not any other disciple.

Indeed, friend, there is the possibility that another disciple might be the recipient of the finest robes, and not that disciple himself.

Another disciple is the recipient of the finest robes, and I am not:thus he becomes angry and displeased.

Both the anger and the displeasure, friend, are blemishes.

Indeed, friend, there is the possibility that a certain disciple might have the desire arise: Oh, if only I alone might be the recipient of the finest alms food...

the finest lodgings...

the finest medicines and supplies for the sick, and not any other disciple.

Indeed, friend, there is the possibility that another disciple might be the recipient of the finest medicines and supplies for the sick, and not that disciple himself.

Another disciple is the recipient of the finest medicines and supplies for the sick, and I am not:thus he becomes angry and displeased.

Both the anger and the displeasure, friend, are blemishes.

This, indeed, friend, is the designation for these unskillful, unwholesome desires, which is called a blemish.

In whatever disciple these unskillful, unwholesome desires that are subject to craving are not abandoned, even though he may be a forest-dweller, one who uses remote lodgings, a gatherer of alms from place to place, a wearer of rag robes, and a holder of coarse garments, yet his fellow spiritual practitioners do not respect, do not revere, do not honor, do not worship him.

What is the reason for this?

Because, friend, those unskillful, unwholesome desires that are subject to craving appear in him and are heard about him.

Just as, friend, a bronze bowl brought from the marketplace or from a smith's house is pure and radiant.

Then the owners might put a snake's corpse, dog’s corpse, or human corpse in it, cover it with another bronze bowl and take it into the market.

People seeing this might say, Alas, what is being carried that seems so strange?

Then, removing the cover and looking inside, they would see.

With his appearance, unpleasantness would subside, repulsiveness would subside, disgust would subside; even those who were hungry would not desire to eat, let alone those who were satisfied.

Likewise, friend, if any disciple has not abandoned these unskillful, unwholesome states linked with desire and they are seen and heard, even if he is one who lives in the forest, finds delight in solitude, is a gatherer of alms resorting to house-to-house begging, and wears rag robes, yet his fellow practitioners neither honor him, respect him, esteem him, nor worship him.

What is the reason for this?

It is because these unskillful, unwholesome states linked with desire are seen and heard in that venerable one as unremoved.

Conversely, friend, if any disciple has abandoned these unskillful, unwholesome states linked with desire and they are seen and heard, even if he dwells in the village, accepts invitations, and wears robes donated by householders, yet his fellow practitioners honor him, respect him, esteem him, and worship him.

What is the reason for this?

It is because these unskillful, unwholesome states linked with desire are seen and heard in that venerable one as removed.

Just as, friend, a brass bowl brought from the marketplace or from a blacksmith’s shop, thoroughly cleansed and brightly polished, when its owners have prepared fragrant rice with choice curries and various dishes and replaced it in the brass bowl, the people seeing it would say, ‘What is this pleasing thing? It appears as if freshly cast!

They would open it and look at it.

With that sight, any dislike would subside, repulsiveness would subside, disgust would subside; even those who are well-fed would desire to eat it, let alone those who are hungry.

Likewise, friend, if any disciple has abandoned these unskillful, unwholesome states linked with desire and they are seen and heard, even if he dwells in the village, accepts invitations, and wears householders robes, yet his fellow practitioners honor him, respect him, esteem him, and worship him.

What is the reason for this?

It is because these unskillful, unwholesome states linked with desire are seen and heard in that venerable one as removed.

Having spoken thus, the Venerable Mahāmoggallāna addressed the Venerable Sāriputta, A simile occurs to me, friend Sāriputta.

Let the simile occur to you, friend Moggallāna.

Once, friend, I was staying at Rājagaha, at Giribbaja…

Then, friends, after dressing in the morning, I took my bowl and robe and entered Rajagaha for alms.

At that time, Samiti, the son of a carriage-maker, was carving the wheel of a chariot.

A certain Pandu, the son of the former carriage-maker and a follower of another sect, was standing by attending him. Then a thought arose in Pandu's mind, It would be excellent if this Samiti, the son of the carriage-maker, could smooth out this crookedness, this distortion, and this defect in this wheel. Then this wheel would be free of crookedness, free of distortion, free of defects, and perfectly sound.

With every thought that arose in the mind of Pandu, the follower of another sect, the son of the former carriage-maker, Samiti would smooth out just those crookednesses, those distortions, and those defects in the wheel.

Then Pandu, the follower of another sect, was delighted and spoke joyful words, saying, It seems as if one heart knows another heart's thoughts and he shapes accordantly.

In the same way, friends, there are those individuals lacking faith, having gone forth from the household life to homelessness not out of conviction but for livelihood, who are deceitful, hypocritical, cunning, agitated, arrogant, hasty, talkative, with uncontrolled sense faculties, immoderate in eating, not devoted to wakefulness, indifferent to concentration, without respect for training, prone to abundance and diversion, leaders in degradation, neglecting seclusion, lazy, with low energy, forgetful, heedless, scattered, and foolish. For them, the Venerable Sariputta knows their intentions and corrects them through this teaching.

But those noble sons who are faithful, have gone forth from the household life to homelessness sincerely, not deceitful, not hypocritical, not cunning, unagitated, unarrogant, not hasty, not talkative, with restrained sense faculties, moderate in eating, devoted to wakefulness, concerned with concentration, respectful of training, not prone to abundance or diversion, leaders of seclusion, vigorous, mindful, heedful, collected, with clear knowing, focused, wise, and discerning:they listen to this teaching of the Venerable Sariputta, and they drink it in deeply, both by word and mind, thinking, Indeed, good is it, friends, when a fellow practitioner leads one away from the unwholesome and establishes one in the wholesome.

Just as, friend, a man or woman, young, youthful, fond of ornaments, having washed his or her head, having obtained a garland of blue lotuses, a garland of jasmine, or a garland of atimuttaka flowers, receiving it with both hands, places it on the top of the head; in the same way, friend, those sons of good family, having gone forth in faith from the household life into homelessness, are sincere, not deceitful, not shameless, not agitated, not boastful, not frivolous, not talkative, with restrained sense faculties, moderate in eating, devoted to wakefulness, aspiring for purity, with intense respect for the training, not indulgent, not slack, having put down the burden of descent, leading with solitude, with aroused energy, firmly resolved, with mindfulness established, with clear knowing, concentrated, with unified mind, wise, not dull or inwardly mute.

They, hearing this discourse from the venerable Sāriputta, seem to drink it in, seem to devour it with both speech and mind, thinking, Well indeed, friend, the noble companion removes the unwholesome and establishes in the wholesome.

Thus, the two great nāgas rejoiced together in each other's well-spoken words.

The Anaṅgaṇa Sutta is complete, the fifth.