求欲經

Thus have I heard:

At one time the Blessed One was staying in the Deer Park, in the Bà Kỳ Thi Mục Ma Grove at Tỷ Lượng. At that time, the Venerable Sariputra addressed the bhikkhus:

“Worthy friends, four kinds of persons may be found in the world at present.

“What are the four?

“Worthy friends, there is a person who has an inner defilement, yet does not clearly know that there is an inner defilement within him. Worthy friends, there is a person who has an inner defilement and clearly knows that there is an inner defilement within him. Worthy friends, there is a person who has no inner defilement, yet does not clearly know that there is no inner defilement within him. Worthy friends, there is a person who has no inner defilement and clearly knows that there is no inner defilement within him.

“Worthy friends, of the person who has an inner defilement but does not clearly know that there is an inner defilement within him, I say that he is an exceedingly inferior person.

“Worthy friends, of the person who has an inner defilement and clearly knows that there is an inner defilement within him, I say that he is supreme.

“Worthy friends, of the person who has no inner defilement but does not clearly know that there is no inner defilement within him, I say that he is an exceedingly inferior person.

“Worthy friends, of the person who has no inner defilement and clearly knows that there is no inner defilement within him, I say that he is supreme.”

Then another bhikkhu rose from his seat, adjusted his robes, joined his palms toward the Venerable Sariputra, and said:

“Venerable Sariputra, for what cause and reason do you say that, of the first two persons—both of whom have defilement and attachment—one is inferior while the other is supreme? And for what cause and reason do you say that, of the latter two persons—neither of whom has defilement or attachment—one is inferior while the other is supreme?”

“Worthy friends, there is a person who has an inner defilement but does not clearly know that there is an inner defilement within him. It should be understood that he will neither arouse the wish nor make an effort nor exert himself to eliminate that craving. He abides in defilement and will die while still defiled, his mind attached.

Because he dies while still defiled and with his mind attached, his death will be unwholesome, and he will not be reborn in a good destination. Why is this? Because at death he still has defilement and his mind remains attached.

It is as though, worthy friends, a person were to bring home from a marketplace or a coppersmith’s workshop a copper bowl that was soiled and unclean. Having brought it home, he would not wash it at the proper time, wipe it at the proper time, or polish it at the proper time, but would leave it in a dusty place. That copper bowl would thus become increasingly tarnished.

So too, worthy friends, there is a person who has an inner defilement but does not clearly know that there is an inner defilement within him. He therefore neither arouses the wish nor makes an effort nor exerts himself to eliminate that defilement. He merely abides in defilement.

He will die while his mind is still attached. Because he dies with attachment and defilement still within his mind, his death will be unwholesome, and after death he will not be reborn in a good destination. Why is this?

Because at death he still has inward attachment and defilement.

“Worthy friends, there is a person who has an inner defilement and clearly knows that there is an inner defilement within him. It should be understood that he will arouse the wish and exert himself to eliminate it, and thus his defilement will cease. His mind will be free from defilement, and because his mind is free from defilement, he will die without attachment.

Since his mind is free from attachment and he dies without attachment, his death will be good, and the destination in which he is reborn will also be good. Why is this? Because he has no defilement and no mental attachment.

It is as though, worthy friends, a person were to bring home from a marketplace or a coppersmith’s workshop a copper bowl covered in dust and grime. Having brought the bowl home, he would wash it at the proper time, wipe it at the proper time, and polish it at the proper time, and would not leave it in a dusty place. So too, worthy friends, there is a person who has an inner defilement and clearly knows that there is an inner defilement within him.

It should be understood that he will diligently exert himself and arouse the wish to eliminate that defilement. His mind will be free from defilement, and he will die without attachment. Since his mind is free from defilement and he dies without attachment, his death will be good, and he will also be reborn in a good destination.

Why is this? Because at death he is free from defilement and mental attachment.

“Worthy friends, there is a person who has no inner defilement but does not clearly know that there is no inner defilement within him. It should be understood that he will be unable to guard the eye, ear, mind, and mental phenomena. Because he does not guard the eye, ear, mind, and mental phenomena, lust will arise in his mind.

He will die with his mind still attached to manifold desires and manifold cravings. Since he dies with his mind attached to manifold desires and manifold cravings, his death will be unwholesome, and he will be reborn in an unfortunate destination. Why is this?

Because at death his mind remains attached to manifold desires and manifold cravings. Worthy friends, it is as though a person were to bring home from a marketplace or a coppersmith’s workshop a clean copper bowl. Having brought it home, he would not wash it at the proper time, wipe it at the proper time, or polish it at the proper time, but would leave it in a dusty place.

That copper bowl would later become tarnished and unclean. So too, worthy friends, there is a person who has no inner defilement but does not clearly know that there is no inner defilement within him. It should be understood that he will be unable to guard the eye, ear, mind, and mental phenomena.

Because he does not guard the eye, ear, mind, and mental phenomena, lust and manifold desires will arise in his mind, and he will die with his mind attached to manifold desires and manifold cravings. Since he dies with his mind attached to manifold desires and manifold cravings, his death will not be good, nor will he be reborn in a good destination. Why is this?

Because at death his mind is attached to manifold desires and manifold cravings.

“Worthy friends, there is a person who has no inner defilement and clearly knows that there is no inner defilement within him. It should be understood that he will be able to guard the eye, ear, mind, and mental phenomena. Having guarded the eye, ear, mind, and mental phenomena, no desire will arise in his mind, and he will die with his mind free from attachment, craving, and desire.

Since he dies with his mind free from attachment, desire, and craving, his death will be good, and the destination of his rebirth will also be good. Why is this? Because at death his mind is free from attachment, desire, and craving.

Worthy friends, it is as though a person were to bring home from a marketplace or a coppersmith’s workshop a clean copper bowl. Having brought it home, he would wash it when appropriate, wipe it when appropriate, and polish it when appropriate, and would not leave it in a dusty place. Thus, that bowl would become ever cleaner and brighter.

So too, worthy friends, such a person has no inner defilement and clearly knows that there is no inner defilement within him. It should be understood that he will be able to guard the eye, ear, mind, and mental phenomena. Having guarded the eye, ear, mind, and mental phenomena, no lust will arise in him.

At death, his mind will not be attached to manifold desires or manifold cravings. Since he dies with his mind unattached to manifold desires and manifold cravings, his death will be good, and the destination of his rebirth will also be good. Why is this?

Because at death his mind is not attached to manifold desires or manifold cravings.”

Therefore, venerable friends, owing to such causes and such conditions, among the first two persons, both of whom harbor desire and attachment in their minds, one is said to be inferior and evil, while the other is said to be supreme. Owing to such causes and such conditions, among the latter two kinds of persons, neither of whom inwardly harbors attachment, craving, or desire, one is said to be inferior and evil, while the other is said to be supreme.

Then another bhikkhu rose from his seat, adjusted his robe, joined his palms toward the Venerable Sariputra, and said to him:

“Venerable Sariputra, what is called desire? Why is this desire called desire?”

“Venerable friends, because through desire one seeks immeasurable evil dharmas, it is called desire. Venerable friends, a person may form this wish: ‘If I commit even a minor offense, may no one else know that I have violated a precept.’ Venerable friends, the bhikkhus may nevertheless learn that he has violated a precept, and because someone knows, he becomes angry. Venerable friends, once he has become angry, he acts under the influence of desire, and this is entirely unwholesome.

“Venerable friends, a person may form this wish: ‘If I commit even a minor offense, may I be rebuked in private; may I not be rebuked publicly for violating a precept.’ Yet, venerable friends, it may become known that the person who violated the precept was rebuked publicly. Because others did not rebuke him in private but instead rebuked him publicly, he gives rise to anger. Venerable friends, once he has given rise to anger, he acts according to his desires, and this is only unwholesome.

“Venerable friends, a person who has violated a precept may wish: ‘May one who is my equal reprimand me; may one who is inferior to me not reprimand me for my violation of the precept.’ Yet, venerable friends, it should be understood that the person who violated the precept may be reprimanded by someone inferior to him. Because he is reprimanded by someone inferior to him, the offender gives rise to anger. Venerable friends, once he has given rise to anger, he acts according to his desires, and this is only unwholesome.

“Venerable friends, a person may form this wish: ‘May I sit before the Blessed One and question him, so that he will teach the Dharma to the bhikkhus; may no other bhikkhu sit before the Blessed One and question him, so that he teaches the Dharma to the bhikkhus.’ Venerable friends, it may happen that another bhikkhu sits before the Blessed One and questions him, whereupon the Blessed One teaches the Dharma to the bhikkhus. That person then gives rise to anger. Venerable friends, once he has given rise to anger, he acts according to his desires, and this is unwholesome.

“Venerable friends, a person may form this wish: ‘When the bhikkhus enter the village, may I walk foremost; may no other bhikkhu enter the village foremost.’ Venerable friends, it should be understood that when the bhikkhus enter the village, another bhikkhu may walk foremost. Because another bhikkhu walks foremost among the bhikkhus as they enter the village, that person gives rise to anger. Venerable friends, once he has given rise to anger, he acts according to his desires, and this is unwholesome.

“Venerable friends, a person may inwardly form this wish: ‘When the bhikkhus have entered the home of a donor, may I receive the foremost seat, be given water for washing first, and be served food first; may no other bhikkhu, when the bhikkhus have entered the home of a donor, receive the foremost seat, be given water for washing first, and be served food first.’ Venerable friends, it may become apparent that another bhikkhu, after the bhikkhus have entered the home of a donor, sits in the foremost seat, is given water for washing first, and is served food first. Because of this, that person gives rise to anger. Once he has given rise to anger, he acts according to his desires, and this is unwholesome.

“Venerable friends, a person may form this wish: ‘When the bhikkhus have finished eating and put away their bowls, may I teach the Dharma to the lay followers, exhorting them to diligence, instructing them in all things, and bringing them joy; may no other bhikkhu, when the bhikkhus have finished eating and put away their bowls, teach the Dharma to the lay followers, exhort them to diligence, instruct them, and bring them joy.’ Venerable friends, it should be understood that another bhikkhu may, after the bhikkhus have finished eating and put away their alms bowls, teach the Dharma and so forth, bringing joy to the lay followers.

Because another bhikkhu, after the bhikkhus have finished eating and put away their alms bowls, brings joy to the lay followers in this manner, that person gives rise to anger. Venerable friends, he then acts according to his desires, and this is unwholesome.

“Venerable friends, a person may form this wish: ‘If a lay follower enters the Sangha’s park, may I converse and discuss matters with that lay follower; may no other bhikkhu converse and discuss matters with lay followers when they enter the Sangha’s park.’ Venerable friends, it may happen that another bhikkhu converses and discusses matters with a lay follower who has entered the Sangha’s park. Because another bhikkhu converses and discusses matters with the lay follower who has entered the Sangha’s park, that person gives rise to anger. Venerable friends, once he has given rise to anger, he acts according to his desires, and this is unwholesome.

“Venerable friends, a person may form this wish: ‘May the king, the great ministers, the brahmins, and the lay followers all know me; may no other bhikkhu be known by the king, the great ministers, the brahmins, and all the lay followers.’ Venerable friends, it may happen that another bhikkhu is known by the king and the great ministers, and that every brahmin and lay follower also knows him. Because other bhikkhus are known by the king and the great ministers, and by all the brahmins and lay followers, that person gives rise to anger. Venerable friends, once he has given rise to anger, he acts according to his desires, and this is unwholesome.

“Venerable friends, a person may form this wish: ‘May I receive offerings from the fourfold assembly—the bhikkhus, bhikkhunis, upasakas, and upasikas; may no other bhikkhu receive offerings from the fourfold assembly of bhikkhus, bhikkhunis, upasakas, and upasikas.’ Venerable friends, it may happen that another bhikkhu receives offerings from the fourfold assembly of bhikkhus, bhikkhunis, upasakas, and upasikas. Because another bhikkhu receives offerings from the fourfold assembly of bhikkhus, bhikkhunis, upasakas, and upasikas, that person gives rise to anger. Venerable friends, once he has given rise to anger, he acts according to his desires, and this is unwholesome.

“Venerable friends, a person may form this wish: ‘May I receive robes, bedding, and medicines for treating illness; may no other bhikkhu receive robes, bedding, and medicines for treating illness.’ Venerable friends, it may happen that another bhikkhu receives robes, bedding, and medicines for treating illness. Because another bhikkhu receives robes, bedding, and medicines for treating illness, that person gives rise to anger. Venerable friends, once he has given rise to anger, he acts according to his desires, and this is unwholesome.”

Venerable friends, suppose a person, among wise practitioners of the holy life, commits offenses, abandons immeasurable evil and unwholesome qualities, and pursues desires, thinking: “Let this not happen: that I dwell with one who is not a śramana yet regard him as practicing the śramana’s life; that I dwell with a śramana who lacks wisdom yet regard him as a wise śramana; that, though I should not seek the foremost seat, I seek the foremost seat; that, though lacking concentration, I consider myself to possess concentration; and that, though impure, I consider myself pure.” Venerable friends, such a person, among wise practitioners of the holy life, has these immeasurable evil and unwholesome practices, yet knows what he is doing: he knows that one who is not a śramana is not a śramana;

he knows that a śramana who lacks wisdom is not a wise śramana; though he should not seek the foremost seat, he seeks the foremost seat; he knows that one who lacks concentration lacks concentration; and he knows that one who is impure is impure.

Venerable friends, it is just as if someone were to bring from a marketplace or a coppersmith’s house a copper bowl filled inside with impure substances and then place a lid over it. If he carried it into a crowd, all those who saw that copper bowl would want to eat from it and would show their delight, not knowing that it contained impure substances. But if those many people carried the copper bowl to a certain place and opened it, those who had wanted to eat from it would immediately no longer wish to do so; how much less would the person who had brought that bowl wish to eat from it?

Venerable friends, in the same way, if a wise practitioner of the holy life engages in immeasurable evil and unwholesome practices such as these—dwelling with one who is not a śramana yet regarding him as a śramana; dwelling with a śramana who lacks wisdom yet regarding him as a wise śramana; though he should not seek the foremost seat, seeking the foremost seat; though lacking concentration, considering himself to possess concentration; and dwelling with an impure person yet regarding him as pure—then, venerable friends, among wise practitioners of the holy life, such a person possesses these immeasurable evil and unwholesome qualities, while knowing that dwelling with one who is not a śramana is dwelling with one who is not a śramana;

that dwelling with a śramana who lacks wisdom is not dwelling with a wise śramana; that he seeks the foremost seat though he should not seek it; that dwelling with one who lacks concentration is dwelling with one who lacks concentration; and that dwelling with one who is impure is dwelling with one who is impure.

Venerable friends, such a person should not be approached, honored, or attended upon. If a bhikshu honors and pays homage to one whom he should neither approach, honor, nor venerate, he will lose his welfare for a long time, suffer pain, and be bound for an evil destiny. Therefore, venerable friends, do not approach, honor, or pay homage to such a person.

Venerable friends, suppose a person does not give rise to the wish: “I have transgressed the precepts, but I do not want others to know that I have transgressed them.” Venerable friends, it may happen that this person has transgressed the precepts and another person learns of his transgression. Although another knows of it, he does not become angry. Venerable friends, because his mind is free from anger, his desire and conduct are wholesome.

Venerable friends, suppose a person does not give rise to the wish: “If I have transgressed the precepts, let my offense be spoken of in private; do not speak of my offense in the midst of the assembly.” Venerable friends, it may happen that the transgressor’s offense is spoken of in the midst of the assembly rather than in private. Although his transgression is disclosed in the midst of the assembly, he does not become angry. Venerable friends, because his mind is free from anger, his desire and conduct are wholesome.

Venerable friends, suppose a person does not give rise to the wish: “Let one who is my equal speak of my transgression; do not let one inferior to me speak of my transgression.” Venerable friends, it may happen that the transgressor is spoken of by one inferior to him, rather than by one inferior to him. Although one inferior to him speaks of his transgression, he still does not become angry. Venerable friends, because his mind remains free from anger, his desire and conduct are wholesome.

Venerable friends, suppose a person does not entertain the wish: “May I sit before the Blessed One and question him, so that the Blessed One will teach the Dharma to the bhikshus. Do not let another bhikshu sit before the Blessed One and question him, so that the Blessed One may teach the Dharma to the bhikshus.” Venerable friends, it may happen that another bhikshu sits before the Blessed One and the Blessed One teaches the Dharma to the bhikshus. Although another bhikshu sits before the Blessed One and questions him, so that he may teach the Dharma to the bhikshus, that person does not become angry. Venerable friends, if his mind is free from anger, then his desire and conduct are wholesome.

Venerable friends, suppose a person does not entertain the wish: “When the bhikshus enter the village, may I walk foremost; do not let any other bhikshu walk foremost.” Venerable friends, it may happen that another bhikshu walks foremost when the bhikshus enter the village. Although another bhikshu walks foremost when the bhikshus enter the village, that person does not become angry. Venerable friends, because his mind is free from anger, his desire and conduct are wholesome.

Venerable friends, suppose a person does not entertain the wish: “When the bhikshus have entered the house of a faithful donor, may I be the first to receive water for washing and food. Do not let another bhikshu, when the bhikshus have entered the house of a faithful donor, sit foremost and be the first to receive water for washing and food.” Venerable friends, it may happen that another bhikshu, when the bhikshus have entered, sits foremost and is the first to receive water for washing and food. Even so, that person does not become angry. Venerable friends, because his mind is free from anger, his desire and conduct are wholesome.

Venerable friends, suppose a person does not give rise to the wish: “After the bhikshus have finished eating and put away their bowls, let me teach the Dharma to the householders, instruct them, encourage them to cultivate diligence, and instruct them so that they become joyful. Do not let another bhikshu, after the bhikshus have finished eating and put away their bowls, teach the Dharma to the householders, instruct them, encourage them to cultivate diligence, and instruct them all so that they become joyful.” Venerable friends, it may happen that another bhikshu, after the bhikshus have finished eating and put away their bowls, teaches the Dharma to the householders, instructs them, encourages them to cultivate diligence, and instructs them all.

Although he instructs them all so that they become joyful, that person still harbors no anger. Venerable friends, because he harbors no anger, his desire and conduct are wholesome.

Venerable friends, suppose a person does not give rise to the wish: “When householders enter the Sangha’s park, I shall converse with them; do not let another bhikshu converse with the householders when they enter the Sangha’s park.” Venerable friends, it may happen that another bhikshu converses with the householders when they enter the Sangha’s park. Although another bhikshu converses with the householders when they enter the Sangha’s park, that person still does not become angry. Venerable friends, because his mind remains free from anger, his desire and conduct are wholesome.

Friends, there may be someone who does not give rise to the wish: “May the king, ministers, brahmins, and householders all know me; may no other bhikkhu be known by the king, ministers, brahmins, and householders.” Friends, it may happen that another bhikkhu is known by the king, ministers, brahmins, and householders. Even so, his mind remains free from anger. Friends, because his mind is free from anger, his aspirations and conduct are wholesome.

Friends, there may be someone who does not give rise to the wish: “May I receive offerings from the fourfold assembly—bhikkhus, bhikkhunis, laymen, and laywomen; may no other bhikkhu receive offerings from the fourfold assembly of bhikkhus, bhikkhunis, laymen, and laywomen.” Friends, it may happen that another bhikkhu receives offerings from the fourfold assembly of bhikkhus, bhikkhunis, laymen, and laywomen. Even so, his mind remains free from anger. Friends, because his mind is free from anger, his aspirations and conduct are wholesome.

Friends, there may be someone who does not give rise to the wish: “May I receive robes, bedding, and medicines for treating illness; may no other bhikkhu receive clothing, bedding, and medicines for treating illness.” Friends, it may happen that another bhikkhu receives robes, bedding, and medicines for treating illness. Although that other bhikkhu receives robes, bedding, and medicines for treating illness, this bhikkhu’s mind remains free from anger. Friends, because his mind is free from anger, his aspirations and conduct are wholesome.

Friends, thus there may be someone who, regarding a wise practitioner of the holy life who delights in immeasurable wholesome practices, does not recognize him: although associating with an ascetic, he says that the person is not an ascetic; although associating with a wise ascetic, he says that the person is not a wise ascetic; although associating with an elder, he says that the person is not an elder; although associating with one who possesses concentration, he says that the person possesses no concentration; although associating with one who is pure, he says that the person is not pure.

Thus, friends, there may also be someone who clearly recognizes the immeasurable wholesome practices of a wise practitioner of the holy life: when associating with an ascetic, he knows that he is associating with an ascetic; when associating with a wise ascetic, he knows that he is associating with a wise ascetic; when associating with one who possesses concentration, he knows that he is associating with one who possesses concentration; and when associating with one who is pure, he knows that he is associating with one who is pure.

Friends, it is like a person who brings back from a marketplace or a coppersmith’s workshop a copper bowl filled with fine and delicious food. He covers the bowl with a lid and carries it into a crowd. When many people see that bowl, they do not wish to eat from it, take no delight in it, and regard its contents as impure. They say: “That is a vessel of impurities! That is a vessel of impurities!” The person carries the copper bowl into the crowd and removes the lid. Then even those who had not wished to eat from it desire to eat, how much more those who had seen it before and now wish to eat.

Friends, in the same way, there may be someone unable to recognize the immeasurable wholesome practices of a wise practitioner of the holy life: although associating with an ascetic, he says that the person is not an ascetic; although associating with a wise ascetic, he says that the person is not a wise ascetic; although associating with an elder, he says that the person is not an elder; although associating with one who possesses concentration, he says that the person possesses no concentration; although associating with one who is pure, he says that the person is not pure.

Thus, friends, there may be someone who later recognizes the immeasurable wholesome practices of a wise practitioner of the holy life. When associating with an ascetic, he knows that he is indeed associating with an ascetic; when associating with a wise ascetic, he knows that he is indeed associating with a wise ascetic; when associating with an elder, he knows that the person is indeed an elder; when associating with one who possesses concentration, he knows that the person possesses concentration; and when associating with one who is pure, he knows that the person is pure.

Thus, friends, that person should show reverence, follow his teaching, and pay homage. A bhikkhu should draw near and show reverence; having shown reverence, he should follow his teaching; having followed his teaching, he should put it into practice. One who practices in this way will forever obtain benefit and happiness.

Therefore, friends, such a person should be approached, revered, and followed.

At that time, the Venerable Mahamoggallana was also present in the assembly. He said to the Venerable Sariputta:

—Venerable Sariputta, I would now like to relate a simile. Will you permit me?

—Speak, friend Moggallana.

—Venerable Sariputta, long ago, in the land of Gijjhakuta in the kingdom of Rajagaha, I rose early one morning, dressed, took my bowl, and went into Rajagaha for alms. While walking for alms in Rajagaha, I came to a wheelwright’s workshop and saw the heedless Punna in another wheelwright’s workshop, watching a craftsman shape an axle. The heedless Punna, while in the wheelwright’s workshop, thought: “This wheelwright is shaping an axle.

He should hew and trim this spot in this way. The flawed place on the axle has now been trimmed away.” While in the wheelwright’s workshop, that heedless Punna thought: “Following his own idea, this craftsman has taken up his axe and trimmed the axle.” Then the heedless Punna said: “This wheelwright knew my thought while repairing the axle. Once that place has been trimmed, the axle will run smoothly without obstruction.”

So it is, Venerable Sariputta, with those who are flattering and deceitful, practice illusion, are faithless and without confidence, indolent and lacking in diligence, mentally distracted and without composure, possessed of corrupt understanding and scattered thoughts, whose faculties are unsettled, who are lax regarding moral discipline, and who cannot discern the practices of an ascetic. Yet the Venerable Sariputta knows their thoughts and enables them to attain liberation.

—Venerable Sariputta, there are also those who are neither flattering nor deceitful, who do not practice illusion, who possess faith, delight in faith, and practice diligently, whose minds are constantly composed, who possess wisdom, respectfully undertake the training and moral discipline, and extensively discern the practices of an ascetic. After hearing the Venerable Sariputta teach the Dharma, such a person rejoices as though receiving drink, rejoices as though receiving food, and retains it in both speech and mind.

—Venerable Sariputta, it is like the daughter of a kshatriya, the daughter of a brahmin, the daughter of a householder, or the daughter of an artisan. Having bathed and cleansed herself, anointed her entire body with fragrant ointment, and put on brand-new clothes, suppose someone approached her with loving-kindness, wishing for her benefit and wishing to bring her well-being, and presented her with a garland of blue lotuses, a garland of champaka flowers, a garland of vasika flowers, or a garland of atimuktaka flowers. That young woman would receive it with both hands and adorn her head with it.

Venerable Sariputta, so too, there are those who are neither flattering nor deceitful, who do not practice illusion and are not faithless, who are able to practice diligently, whose minds are constantly composed, who possess wisdom, respectfully undertake the training and moral discipline, and extensively discern the practices of an ascetic. After hearing the Dharma from the Venerable Sariputta, such a person rejoices as though receiving drink, rejoices as though receiving food, and likewise retains it in speech and mind.

Venerable Sariputta, it is truly marvelous! Venerable Sariputta has removed unwholesome qualities for those who practice the holy life and established them in what is wholesome. Excellent, worthy friend! You are a true person.

Thus, having praised one another, they rose from their seats and returned to their respective places.

THE BUDDHA’S DISCOURSE ON THE SOURCE OF ALL DHARMAS