中阿含經

8. CHAPTER ON DEFILEMENT

87. DISCOURSE ON THE CHAPTER OF DEFILEMENT^[1]

Thus have I heard:

At one time the Buddha came to Bhagga and stayed on Crocodile Mountain, in the Bhesakala Grove, at the Deer Park^[02].

At that time, the Venerable Sāriputra addressed the bhikkhus:

“Worthy friends, there are four kinds of persons in the world. What are the four? There is a kind of person who truly has defilement within but does not know it himself, not knowing as it truly is that there is defilement within. There is a kind of person who truly has defilement within and knows it himself, knowing as it truly is that there is defilement within. There is a kind of person who truly has no defilement within but does not know it himself, not knowing that there truly is no defilement within. There is a kind of person who truly has no defilement within and knows it himself, knowing as it truly is that there is no defilement within.

“Worthy friends, if a person truly has defilement within but does not know it himself, not knowing as it truly is that there is defilement within, then among human beings this person is the lowest.

“If a person truly has defilement within but knows it himself as it truly is, knowing as it truly is that there is defilement within, then among human beings this person is supreme. If a person truly has no defilement within but does not know it himself, not knowing as it truly is that there is no defilement within, then among human beings this person is the lowest.

“If a person truly has no defilement within and knows it himself, knowing as it truly is that there is no defilement within, then among human beings this person is supreme.”

Then a certain bhikkhu^[04] rose from his seat, bared his right shoulder, joined his palms toward the Venerable Sāriputra, and said:

“Venerable Sāriputra, for what cause and condition do the first two kinds of persons both have defilement, with their minds defiled, yet one is said to be the lowest and the other regarded as supreme? And for what cause and condition do the latter two kinds of persons have no defilement and do not defile their minds, yet one is said to be the lowest and the other regarded as supreme?”

The Venerable Sāriputra then replied to that bhikkhu:

“Worthy friend, if a person truly has defilement within but does not know it himself, not knowing as it truly is that there is defilement within, you should know that he does not wish to eliminate that defilement, does not seek the means to do so, and does not diligently train. When his life ends, his mind is defiled by defilement. Because his life ends with his mind defiled by defilement, he dies unhappily and is reborn in an unwholesome destination. Why is this? Because his life ends with his mind defiled by defilement.

“Worthy friend, it is just as if a person were to buy from a market, a shop, or a coppersmith’s house a copper basin soiled with dust. After bringing it home, he neither washes away the dust nor polishes it, nor does he expose it to the sun. Moreover, he places it in a dusty place, so the copper becomes increasingly covered with dust and grime.

Worthy friend, in the same way, if a person truly has defilement within but does not know it himself, not knowing as it truly is that there is defilement within, you should know that he does not wish to eliminate that defilement, does not seek the means to do so, and does not diligently train. His life ends with his mind defiled by defilement. Because his life ends with his mind defiled by defilement, he dies unhappily and is reborn in an unwholesome destination.

Why is this? Because his life ends with his mind defiled by defilement.

“Worthy friend, if a person knows as it truly is: ‘There is defilement within me; this defilement truly exists within me,’ you should know that he wishes to eliminate that defilement, seeks the means to do so, and diligently trains. When his life ends, he is without defilement and his mind is not defiled. Because his life ends without defilement and with his mind undefiled, he dies happily and is reborn in a wholesome realm. Why is this? Because his life ends without defilement and with his mind undefiled.

“Worthy friend, it is just as if a person were to buy from a market, a shop, or a coppersmith’s house a copper basin soiled with dust. After bringing the basin home, he regularly washes away the dust, regularly polishes it, regularly exposes it to the sun, and does not place it in a dusty place. Thus, the copper basin becomes exceedingly clean and bright.

Worthy friend, in the same way, if a person knows as it truly is: ‘There is defilement within me; this defilement truly exists within me,’ you should know that he wishes to eliminate that defilement, seeks the means to do so, and diligently trains. When his life ends, he is without defilement and his mind is not defiled. Because his life ends without defilement and with his mind undefiled, he dies happily and is reborn in a wholesome realm.

Why is this? Because his life ends without defilement and with his mind undefiled.

“Worthy friend, if a person does not know as it truly is: ‘There is no defilement within me; this defilement truly does not exist within me,’ you should know that he is unable to guard himself regarding things seen by the eye and heard by the ear. Because he is unable to guard himself regarding things seen by the eye and heard by the ear, he becomes bound by a mind of sensual desire. His life will end with a mind of sensual desire and with his mind defiled by defilement. Because his life ends with a mind of sensual desire and with his mind defiled by defilement, he dies unhappily and is reborn in an unwholesome realm. Why is this? Because his life ends with a mind of sensual desire and with his mind defiled by defilement.

“Worthy friend, it is just as if a person were to buy from a market, a shop, or a coppersmith’s house a copper basin free of dust and grime. After bringing the basin home, he neither washes away dust nor polishes it, nor does he regularly expose it to the sun, but places it in a dusty place. Thus, the copper basin will certainly become covered with dust and grime.

Worthy friend, in the same way, if a person does not know as it truly is: ‘There is no defilement within me; this defilement truly does not exist within me,’ you should know that he is unable to guard himself regarding things seen by the eye and heard by the ear. Because he is unable to guard himself regarding things seen by the eye and heard by the ear, he becomes bound by a mind of sensual desire. His life will end with a mind of sensual desire and with his mind defiled by defilement.

He dies unhappily and is reborn in an unwholesome realm. Why is this? Because his life ends with a mind of sensual desire and with his mind defiled by defilement.

“Worthy friend, if a person knows as it truly is: ‘There is no defilement within me; this defilement truly does not exist within me,’ you should know that he is able to guard himself regarding things seen by the eye and heard by the ear. Because he is able to guard himself regarding things seen by the eye and heard by the ear, he does not become bound by a mind of sensual desire. His life ends without a mind of sensual desire, without defilement, and with his mind undefiled. Because his life ends without a mind of sensual desire, without defilement, and with his mind undefiled, he dies happily and is reborn in a wholesome destination. Why is this? Because he is without a mind of sensual desire, without defilement, and with his mind undefiled.

“Worthy friend, it is just as if a person were to buy from a market, a shop, or a coppersmith’s house a copper basin that was free of dust and grime, clean and bright. After bringing the basin home, he regularly washes away dust, regularly polishes it, regularly exposes it to the sun, and does not place it in a dusty place. Thus, the copper basin remains exceedingly clean and bright.

Worthy friend, in the same way, if a person knows as it truly is: ‘There is no defilement within me; this defilement truly does not exist within me,’ you should know that he is able to guard himself regarding things seen by the eye and heard by the ear. Because he is able to guard himself regarding things seen by the eye and heard by the ear, he does not become bound by a mind of sensual desire. His life ends without a mind of sensual desire, without defilement, and with his mind undefiled.

Because his life ends without a mind of sensual desire, without defilement, and with his mind undefiled, he dies happily and is reborn in a wholesome realm. Why is this? Because he is without a mind of sensual desire, without defilement, and with his mind undefiled.”

“Venerable sir, due to this cause and this condition, although both of the first two kinds of persons have defilements that defile the mind, one is said to be the most inferior, while the other is regarded as the most excellent. And likewise, due to this cause and this condition, although both of the latter two kinds of persons have no defilements and do not defile the mind, one is said to be the most inferior, while the other is regarded as the most excellent.”

Then another bhikkhu rose from his seat, bared his right shoulder, joined his palms toward the Venerable Sariputta, and said:

“Venerable Sariputta, you have spoken of defilements. What are these defilements?”

The Venerable Sariputta replied:

“Venerable sir, the immeasurable evil and unwholesome qualities born of desire are defilements^[05]. Why is this so? Suppose a person gives rise to this wish in his mind: ‘I have transgressed a precept; may no one else know that I have transgressed a precept.’ Yet, venerable sir, another person knows that he has transgressed a precept. Because another person knows that he has transgressed a precept, an evil state arises in his mind^[06]. If an evil state arises in his mind and desire arises in his mind, both are unwholesome^[07].

“Venerable sir, suppose a person gives rise to this wish in his mind: ‘I have transgressed a precept; may another person admonish me in private and not admonish me before the assembly for transgressing a precept.’ Yet, venerable sir, another person admonishes him before the assembly rather than in private. Because another person admonishes him before the assembly rather than in private, an evil state arises in his mind. If an evil state arises in his mind and desire arises in his mind, both are unwholesome.

“Venerable sir, suppose a person gives rise to this wish in his mind: ‘I have transgressed a precept; may one who is superior to me rebuke me, and may one who is inferior to me not rebuke me for transgressing a precept.’ Yet, venerable sir, one who is inferior to him, rather than one who is superior, rebukes him for transgressing a precept. Because he is rebuked by one inferior to him rather than by one superior, an evil state arises in his mind. If an evil state arises in his mind and desire arises in his mind, both are unwholesome.

“Venerable sir, suppose a person gives rise to this wish in his mind: ‘May I sit before the Blessed One and question the Blessed One about the Dharma so that he may expound it to the bhikkhus; may no other bhikkhu sit before the Blessed One and question the Blessed One about the Dharma so that he may expound it to the bhikkhus.’ Yet, venerable sir, another bhikkhu sits before the Blessed One and questions the Blessed One about the Dharma so that he may expound it to the bhikkhus. Because another bhikkhu sits before the Blessed One and questions the Blessed One about the Dharma so that he may expound it to the bhikkhus, an evil state arises in that person’s mind. If an evil state arises in his mind and desire arises in his mind, both are unwholesome.

“Venerable sir, suppose a person gives rise to this wish in his mind: ‘When the bhikkhus enter the village^[08], may I go foremost and may the bhikkhus follow behind me into the village; may no other bhikkhu go foremost when the bhikkhus enter the village, with the bhikkhus following behind him as they enter.’ Yet, venerable sir, when the bhikkhus enter the village, another bhikkhu goes foremost, and the bhikkhus follow behind him into the village. Because another bhikkhu goes foremost when the bhikkhus enter the village, with the bhikkhus following behind him into the village, an evil state arises in that person’s mind. If an evil state arises in his mind and desire arises in his mind, both are unwholesome.

“Venerable sir, suppose a person gives rise to this wish in his mind: ‘When the bhikkhus have entered inside^[09], may I sit in the highest place, receive the foremost seat, receive the first water for washing, and receive the first food; may no other bhikkhu, when the bhikkhus have entered inside, sit in the highest place, receive the foremost seat, receive the first water for washing, and receive the first food.’ Yet, venerable sir, when the bhikkhus have entered inside, another bhikkhu sits in the highest place, receives the foremost seat, receives the first water for washing, and receives the first food.

Because another bhikkhu, when the bhikkhus have entered inside, sits upon the highest seat, receives the foremost seat, and receives the first food, an evil state arises in that person’s mind. If an evil state arises in his mind and desire arises in his mind, both are unwholesome.

“Venerable sir, suppose a person gives rise to this wish in his mind: ‘After the bhikkhus have finished eating and the food has been cleared away and the washing completed, may I teach the Dharma to the householders, inspiring their aspiration and bringing their joy to fulfillment; may no other bhikkhu, after the bhikkhus have finished eating and the food has been cleared away and the washing completed, teach the Dharma to the householders, inspiring their aspiration and bringing their joy to fulfillment.’ Yet, venerable sir, another bhikkhu, after the bhikkhus have finished eating and the food has been cleared away and the washing completed, teaches the Dharma to the householders, inspiring their aspiration and bringing their joy to fulfillment.

Because another bhikkhu, after the bhikkhus have finished eating and the food has been cleared away and the washing completed, teaches the Dharma to the householders, inspiring their aspiration and bringing their joy to fulfillment, an evil state arises in that person’s mind. If an evil state arises in his mind and desire arises in his mind, both are unwholesome.

“Venerable sir, suppose a person gives rise to this wish in his mind: ‘When the householders come to the assembly park^[10], may I meet with them, gather with them, sit with them, and converse with them; when the householders come to the assembly park, may no other bhikkhu meet with them, gather with them, sit with them, and converse with them.’ Yet, venerable sir, when the householders come to the assembly park, another bhikkhu meets with them, gathers with them, sits with them, and converses with them. Because another bhikkhu, when the householders come to the assembly park, meets with them, gathers with them, sits with them, and converses with them, an evil state arises in that person’s mind. If an evil state arises in his mind and desire arises in his mind, both are unwholesome.

“Venerable sir, suppose a person gives rise to this wish in his mind: ‘May I be known to the king, and may I be known and respected by the great ministers, brahmins, householders, and people of the realm.’ Yet, venerable sir, another bhikkhu is known to the king and is known and respected by the great ministers, brahmins, householders, and people of the realm. Because another bhikkhu is known to the king and is known and respected by the great ministers, brahmins, householders, and people of the realm, an evil state arises in that person’s mind. If an evil state arises in his mind and desire arises in his mind, both are unwholesome.

“Venerable sir, suppose a person gives rise to this wish in his mind: ‘May I be respected by the fourfold assembly of bhikkhus, bhikkhunis, male lay disciples, and female lay disciples; may no other bhikkhu be respected by the fourfold assembly of bhikkhus, bhikkhunis, male lay disciples, and female lay disciples.’ Yet, venerable sir, another bhikkhu is respected by the fourfold assembly of bhikkhus, bhikkhunis, male lay disciples, and female lay disciples. Because another bhikkhu is respected by the fourfold assembly of bhikkhus, bhikkhunis, male lay disciples, and female lay disciples, an evil state arises in that person’s mind. If an evil state arises in his mind and desire arises in his mind, both are unwholesome.”

"Venerable friend, suppose a person were to conceive the following wish: ‘May I obtain requisites for daily life, such as robes, food and drink, bedding, and medicines, and may no other bhikkhu obtain requisites for daily life, such as robes, food and drink, bedding, and medicines.’ Yet, venerable friend, another bhikkhu obtains requisites for daily life, such as robes, food and drink, bedding, and medicines. Because another bhikkhu obtains requisites for daily life, such as robes, food and drink, bedding, and medicines, an evil state of mind arises in that person. If an evil state of mind and craving arise in him, both are unwholesome.

"Venerable friend, thus, if wise practitioners of the holy life do not know that this person has given rise to such immeasurable evil and unwholesome desires, then although he is not an ascetic, they regard him as an ascetic; although he is not a wise ascetic, they regard him as a wise ascetic; although he does not possess right knowledge, they regard him as possessing right knowledge; although he does not possess right mindfulness, they regard him as possessing right mindfulness; and although he is not pure, they regard him as pure.

Venerable friend, if wise practitioners of the holy life know that this person has given rise to such immeasurable evil and unwholesome desires, then when he is not an ascetic, they do not regard him as an ascetic; when he is not a wise ascetic, they do not regard him as a wise ascetic; when he does not possess right knowledge, they do not regard him as possessing right knowledge; when he does not possess right mindfulness, they do not regard him as possessing right mindfulness; and when he is not pure, they do not regard him as pure.

"Venerable friend, it is just as if someone were to purchase at a market, a shop, or a coppersmith’s house a copper platter filled within with excrement and covered with a lid, and then carry it away. As he passed through streets near a place crowded with people, all who saw that copper platter would desire to eat from it, show great fondness for it without revulsion, and mistakenly suppose that the copper platter was clean.

The person carrying the copper platter would then stop somewhere and uncover it. When everyone saw what was inside, they would no longer wish to eat from it, would feel no fondness for it, would be thoroughly disgusted, and would regard it as impure. Even those who had wished to eat from it would no longer care to do so, much less those who had not wished to eat from it in the first place.

Venerable friend, so too, if wise practitioners of the holy life do not know that this person has given rise to such immeasurable unwholesome desires, then although he is not an ascetic, they regard him as an ascetic; although he is not a wise ascetic, they regard him as a wise ascetic; although he does not possess right knowledge, they regard him as possessing right knowledge; although he does not possess right mindfulness, they regard him as possessing right mindfulness; and although he is not pure, they regard him as pure.

Venerable friend, if wise practitioners of the holy life know that this person has given rise to such immeasurable evil and unwholesome desires, then when he is not an ascetic, they do not regard him as an ascetic; when he is not a wise ascetic, they do not regard him as a wise ascetic; when he does not possess right knowledge, they do not regard him as possessing right knowledge; when he does not possess right mindfulness, they do not regard him as possessing right mindfulness; and when he is not pure, they do not regard him as pure.

"Venerable friend, you should know that such a person ought not to be approached, honored, or paid homage. If a bhikkhu approaches one who should not be approached, and honors and pays homage to one who should not be honored or paid homage, then the person who approaches, honors, and pays homage to him will long remain without benefit, usefulness, advantage, security, or happiness, and will give rise to suffering, sorrow, and anxiety.

"Venerable friend, suppose a person does not conceive the following wish: ‘I have transgressed the precepts; may no one else know that I have transgressed the precepts.’ If, venerable friend, someone comes to know that he has transgressed the precepts, he does not give rise to an evil state of mind because another person knows that he has transgressed the precepts. If he does not give rise to an evil state of mind or to craving, both are wholesome.

"Venerable friend, suppose a person does not conceive the following wish: ‘I have transgressed the precepts; may others admonish me in private, and not rebuke me publicly for having transgressed the precepts.’ If, venerable friend, someone else rebukes him publicly rather than admonishing him in private, he does not give rise to an evil state of mind because another person has rebuked him publicly rather than in private. If he does not give rise to an evil state of mind or to craving, both are wholesome.

"Venerable friend, suppose a person does not conceive the following wish: ‘I have transgressed the precepts; may someone superior to me reprimand me, and may no one inferior to me reprimand me for having transgressed the precepts.’ If, venerable friend, someone inferior rather than superior reprimands him for having transgressed the precepts, he does not give rise to an evil state of mind because someone inferior rather than superior has reprimanded him. If he does not give rise to an evil state of mind or to craving, both are wholesome.

"Venerable friend, suppose a person does not conceive the following wish: ‘May I sit before the Blessed One and question the Blessed One about the teachings, so that he may expound them for the bhikkhus.’ If, venerable friend, another bhikkhu sits before the Blessed One and questions the Blessed One about the teachings, so that he may expound them for the bhikkhus, that person does not give rise to an evil state of mind because another bhikkhu has sat before the Blessed One and questioned the Blessed One about the teachings, so that he may expound them for the bhikkhus. If he does not give rise to an evil state of mind or to craving, both are wholesome.

"Venerable friend, suppose a person does not conceive the following wish: ‘When the bhikkhus enter the village, may I go foremost and may the bhikkhus follow behind me as we enter; may no other bhikkhu go foremost when the bhikkhus enter, with the other bhikkhus following behind him.’ If, venerable friend, when the bhikkhus enter, another bhikkhu goes foremost and the bhikkhus follow behind him as they enter, that person does not give rise to an evil state of mind because another bhikkhu has gone foremost when the bhikkhus entered, with the other bhikkhus following behind him. If he does not give rise to an evil state of mind or to craving, both are wholesome.

"Venerable friend, suppose a person does not conceive the following wish: ‘When the bhikkhus have entered, may I sit on the highest seat, obtain the foremost place, receive the first water for washing, and receive the first portion of food.’ If, venerable friend, when the bhikkhus have entered, another bhikkhu sits on the highest seat, obtains the foremost place, receives the first water for washing, and receives the first portion of food, that person does not give rise to an evil state of mind because another bhikkhu, after the bhikkhus have entered, has sat on the highest seat, obtained the foremost place, and received the first water for washing. If he does not give rise to an evil state of mind or to craving, both are wholesome."

"Venerable sir, suppose a person does not give rise to a wish such as this: 'After the bhikkhus have finished eating, put away the food, and washed up, may I be the one to teach the Dharma to the laypeople, inspiring in them yearning and bringing them to joy; may no other bhikkhu, after the bhikkhus have finished eating, put away the food, and washed up, teach the Dharma to the laypeople, inspiring in them yearning and bringing them to joy.' Venerable sir, perhaps another bhikkhu, after the bhikkhus have finished eating, put away the food, and washed up, teaches the Dharma to the laypeople, inspiring in them yearning and bringing them to joy.

Because another bhikkhu, after the bhikkhus have finished eating, put away the food, and washed up, teaches the Dharma to the laypeople, inspiring in them yearning and bringing them to joy, that person does not give rise to an unwholesome state of mind. If that person's mind gives rise neither to an unwholesome state nor to craving, then both are wholesome.

"Venerable sir, suppose a person does not give rise to a wish such as this: 'When the laypeople come to the assembly garden, may I meet with them, gather with them, sit with them, and converse with them; may no other bhikkhu, when the laypeople come to the assembly garden, meet with them, gather with them, sit with them, and converse with them.' Venerable sir, perhaps another bhikkhu, when the laypeople come to the assembly garden, meets with them, gathers with them, sits with them, and converses with them.

Because another bhikkhu, when the laypeople come to the assembly garden, meets with them, gathers with them, sits with them, and converses with them, that person does not give rise to an unwholesome state of mind. If that person's mind gives rise neither to an unwholesome state nor to craving, then both are wholesome.

"Venerable sir, suppose a person does not give rise to a wish such as this: 'May I become known to the king and be known and respected by the great ministers, brahmins, householders, and people of the realm; may no other bhikkhu become known to the king or be known and respected by the great ministers, brahmins, householders, and people of the realm.' Venerable sir, perhaps another bhikkhu becomes known to the king and is known and respected by the great ministers, brahmins, householders, and people of the realm.

Because another bhikkhu becomes known to the king and is known and respected by the great ministers, brahmins, householders, and people of the realm, that person does not give rise to an unwholesome state of mind. If that person's mind gives rise neither to an unwholesome state nor to craving, then both are wholesome.

"Venerable sir, suppose a person does not give rise to a wish such as this: 'May I be respected by the fourfold assembly of bhikkhus, bhikkhunis, upasakas, and upasikas; may no other bhikkhu be respected by the fourfold assembly of bhikkhus, bhikkhunis, upasakas, and upasikas.' Venerable sir, perhaps another bhikkhu is respected by the fourfold assembly of bhikkhus, bhikkhunis, upasakas, and upasikas. Because another bhikkhu is respected by the fourfold assembly of bhikkhus, bhikkhunis, upasakas, and upasikas, that person does not give rise to an unwholesome state of mind. If that person's mind gives rise neither to an unwholesome state nor to craving, then both are wholesome.

"Venerable sir, suppose a person does not give rise to a wish such as this: 'May I obtain the requisites of life—clothing, food and drink, bedding, and medicine; may no other bhikkhu obtain the requisites of life—clothing, food and drink, bedding, and medicine.' Venerable sir, perhaps another bhikkhu obtains the requisites of life—clothing, food and drink, bedding, and medicine—yet that person does not give rise to an unwholesome state of mind. If that person's mind gives rise neither to an unwholesome state nor to craving, then both are wholesome.

"Venerable sir, regarding such a person, if wise companions in the holy life do not know that he has given rise to such immeasurable wholesome aspirations, then although he is truly a samana, they imagine that he is not a samana; although he is truly a wise samana, they imagine that he is not a wise samana; although he possesses right knowledge, they imagine that he does not possess right knowledge; although he possesses right mindfulness, they imagine that he does not possess right mindfulness; although he is pure, they imagine that he is not pure.

Venerable sir, regarding such a person, if wise companions in the holy life know that he has given rise to such immeasurable wholesome aspirations, then because they know this, when he is truly a samana, they regard him as a samana; when he is truly a wise samana, they regard him as a wise samana; when he possesses right knowledge, they regard him as possessing right knowledge; when he possesses right mindfulness, they regard him as possessing right mindfulness; and when he is pure, they regard him as pure.

"Venerable sir, it is just as if a person were to buy, either from a market, a shop, or a coppersmith's house, a copper tray filled with all kinds of pure and delicious food and drink, cover it with a lid, and carry it away. As he passed through the streets near a place crowded with people, those people would see the copper tray and have no desire to eat from it, feel no fondness for it, but be utterly disgusted, thinking that the copper tray contained something impure, and they would say: 'Take that filth away at once!

Take that filth away at once!' The person carrying the copper tray would then stop at a certain place and uncover it. After seeing it uncovered, those people would all wish to eat from it, feel great fondness for it, no longer be disgusted, and recognize that it contained pure food. Even those who previously had no desire to eat would wish to eat upon seeing it, let alone those who already desired to eat.

Venerable sir, so too, regarding such a person, if wise companions in the holy life do not know that he has given rise to such immeasurable wholesome aspirations, then although he is truly a samana, they imagine that he is not a samana; although he is truly a wise samana, they imagine that he is not a wise samana; although he possesses right knowledge, they imagine that he does not possess right knowledge; although he possesses right mindfulness, they imagine that he does not possess right mindfulness; although he is pure, they imagine that he is not pure.

"Venerable sir, regarding such a person, if wise companions in the holy life know that he has given rise to such immeasurable wholesome aspirations, then because they know this, when he is truly a samana, they regard him as a samana; when he is truly a wise samana, they regard him as a wise samana; when he possesses right knowledge, they regard him as possessing right knowledge; when he possesses right mindfulness, they regard him as possessing right mindfulness; and when he is pure, they regard him as pure.

"Venerable sir, you should know that such a person ought to be approached and ought to be reverently honored. If a bhikkhu worthy of being approached and reverently honored is approached and reverently honored, then the one who approaches and reverently honors him will forever obtain wholesome benefit and advantage, dwell in peace and happiness, and likewise be free from suffering and sorrow."

At that time, the Venerable Mahamaudgalyayana was also present in the assembly. He said:

"Venerable Sariputra, I now wish to relate a simile for the bhikkhus to hear. Will you permit me?"

The Venerable Sariputra replied:

"Venerable Mahamaudgalyayana, if you wish to relate a simile, please do so."

The Venerable Mahamaudgalyayana said:

“Venerable Sariputta, I remember that once I went to the city of Rajagriha and stayed among the rocky mountains. At that time, when the night had passed and dawn had just broken, I put on my robe, took up my bowl, and entered the city of Rajagriha to seek alms. I came to the house of Vô Y Mãn Tử, who had formerly been a cartwright^[11].

At that time, near his house there was another craftsman shaping a cart axle. Vô Y Mãn Tử, the former cartwright, came to that house. When Vô Y Mãn Tử, the former cartwright, saw that man carving and shaping the cart axle, this thought arose in his mind: ‘If this craftsman were to take up his axe and trim the axle, cutting away this defect and that defect, then the axle would be exceedingly beautiful.’ The craftsman then did exactly as Vô Y Mãn Tử, the former cartwright, had thought: he immediately took up his axe and trimmed away this defect and that defect.

Vô Y Mãn Tử, the former cartwright, was greatly delighted and said:

“‘Son of a cartwright, your mind must know my mind. Why is that? Because, exactly as I thought, you took up your axe and trimmed away this defect and that defect.’

“Likewise, Venerable Sariputta, if there is a person who is flattering, deceitful, envious, faithless, indolent, without right mindfulness, without right understanding, without concentration, and without wisdom; whose mind is deluded and confused; who does not guard the sense faculties, does not cultivate the practices of a śramaṇa, and lacks discerning understanding—Venerable Sariputta knows that person’s mind and therefore teaches this Dharma.

“Venerable Sariputta, if there is a person who is not flattering, not deceitful, and not envious; who has faith and energy, is not indolent, has right mindfulness and right understanding, cultivates concentration and wisdom, whose mind is not deluded or confused, who guards the sense faculties, extensively cultivates the practices of a śramaṇa, and discerns skillfully—when that person hears Venerable Sariputta teach the Dharma, it is like a hungry person wishing for food or a thirsty person wishing for drink and immediately receiving food and drink according to their desire.

“Venerable Sariputta, it is like a daughter of the kshatriyas, brahmins, householders, or artisans, graceful and beautiful, who has bathed until clean, anointed her whole body with fragrances, put on new garments, and adorned her countenance with various necklaces. Suppose someone, thinking of her and wishing her wholesome benefit, welfare, peace, and happiness, were to present her with a garland of blue lotuses, campaka flowers, sumana flowers, vāśika flowers, or atimuktaka flowers.

That young woman would joyfully receive it with both hands and place it upon her head as an adornment. Venerable Sariputta, it is likewise with a person who is not flattering, not deceitful, and not envious; who has faith and energy, is not indolent, has right mindfulness and right understanding, cultivates concentration and wisdom, whose mind is not deluded or confused, who guards the sense faculties, extensively cultivates the practices of a śramaṇa, and discerns skillfully.

When that person hears Venerable Sariputta teach the Dharma, it is like a hungry person wishing for food or a thirsty person wishing for drink and immediately receiving enough food to be satisfied and drink according to their desire.

“Venerable Sariputta! How marvelous! How rare! Venerable Sariputta constantly rescues those who cultivate the holy life, enabling them to abandon the unwholesome and abide in the wholesome.”

Thus the two venerable ones praised one another, then rose from their seats and departed.

Venerable Sariputta spoke in this way. Venerable Mahamaudgalyayana and the bhikkhus, having heard what Venerable Sariputta taught, rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli M.5 Anaṅgaṇa-suttaṃ. Separate Chinese translations: No. 49 and No. 125 (25.6).

^[02] See notes 2 and 3 to Sutra 74.

^[03] Chinese: 穢, impurity. Pāli: aṅgaṇa, a stain, dirt, or filthy water.

^[04] The Pāli text has Venerable Mahāmoggallāna (Mahamaudgalyayana). No. 125 (25-6) is the same.

^[05] Compare the Pāli: pāpakānaṃ kho etaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ yadidaṃ aṅgaṇaṃ: evil and unwholesome states, the domain of desire, are synonymous with impurity.

^[06] Pāli: so kupito hoti appatīto, he becomes angry and dissatisfied.

^[07] Pāli: kopo yo ca appaccayo ubhayam etaṃ aṅgaṇaṃ, anger and dissatisfaction—both are impurities.

^[08] Chinese: 入內時. Pāli: gāmaṃ bhattāya paviseyyuṃ, entering the village for a meal.

^[09] Chinese: 已入內. Pāli: bhattagge, in the refectory.

^[10] The Chinese text reads: “the householders... the assembled community...” Pāli: ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, may I teach the Dharma to the bhikkhus assembled at the monastery.

^[11] Chinese: 舊車師無衣滿子, the former cartwright Vô Y Mãn Tử. Pāli: Paṇḍuputta ājīvaka purāṇayāna-kāra putta, Paṇḍuputta, an ascetic of the Ājīvaka sect, son of a former cartwright.

88. THE SUTRA ON SEEKING THE DHARMA^[1]

Thus have I heard:

At one time, the Buddha was journeying through the country of Kosala^[02] together with a great community of bhikkhus. They arrived north of the village of Pañcasālā^[03] and stayed in the Siṃsapā Grove, accompanied by eminent elder disciples of lofty standing and renowned virtue, including Venerable Sariputta, Venerable Mahamaudgalyayana, Venerable Kasyapa, Venerable Mahakatyayana, Venerable Aniruddha, Venerable Revata^[04], Venerable Ananda, and other eminent elder disciples of lofty standing and renowned virtue equal to them, who were also present in the village of Pañcasālā. They all stayed near the Buddha’s leaf hut.

The Blessed One then addressed the bhikkhus:

“You should practice seeking the Dharma^[05]; do not practice seeking food. Why is this? Because I have compassionate concern for my disciples and wish that they should practice seeking the Dharma rather than seeking food. If you practice seeking food and do not practice seeking the Dharma, not only will you yourselves be blameworthy, but I too will gain no honor. If you practice seeking the Dharma rather than seeking food, not only will you yourselves be worthy, but I too will gain honor.

“How do disciples follow the Buddha in cultivation for the sake of seeking food rather than for the sake of seeking the Dharma? After I have eaten my fill and finished my meal, some leftover food remains. Two bhikkhus then arrive, hungry, thirsty, and weakened. I say to them: ‘I have eaten my fill and finished my meal, and some leftover food remains. If you wish to eat it, take it and eat. If you do not take it, I shall discard it upon clean ground or pour it into water containing no living creatures.’

“Of those two, the first bhikkhu thinks: ‘The Blessed One has eaten and finished his meal, and some leftover food remains. If I do not take it, the Blessed One will surely discard it upon clean ground or pour it into water containing no living creatures. I should therefore take it and eat.’ That bhikkhu then takes it and eats.

Although he gains peace and happiness for one day and one night, because that bhikkhu accepted the leftover food, he does not please the Buddha^[06]. Why is this? Because, having accepted that food, the bhikkhu is unable to have few desires, unable to be content, unable to be easily supported, unable to be easily satisfied, unable to know the proper time, unable to know moderation, unable to be diligent, unable to sit quietly in meditation, unable to possess pure conduct, unable to dwell in seclusion, unable to attain one-pointedness of mind, unable to strive diligently, and unable to realize nirvana.

Therefore, because that bhikkhu accepted the leftover food, he does not please the Buddha. This is called disciples following the Buddha in cultivation for the sake of seeking food rather than for the sake of seeking the Dharma.”

“What does it mean for the disciples to practice seeking the Dharma rather than seeking food? Of those two persons, the second bhikkhu thinks thus: ‘The Blessed One has eaten and finished His meal, and some food remains. If I do not take it, the Blessed One will surely discard it upon clean ground or into water containing no living creatures.

Yet the Blessed One has taught: “The lowest form of eating is to eat leftover food^[07].” Therefore, I should not accept that food.’ Having thought thus, that bhikkhu does not accept the food. Although he suffers throughout a day and a night and finds no ease because he has not accepted that food, he thereby pleases the Buddha. Why is this?

Because he does not accept the leftover food, he attains fewness of desires and contentment; he becomes easy to support and easy to satisfy; he knows the proper time, observes moderation, is diligent, can sit in stillness, maintains pure conduct, can dwell in seclusion, attains one-pointedness, practices earnestly, and can also realize nirvana. Therefore, because that bhikkhu does not accept this food, he pleases the Buddha.

This is what is meant by disciples who follow the Buddha in practice for the sake of seeking the Dharma, not for the sake of seeking food.”

Then the Blessed One said to the disciples:

“If a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, but his senior disciples do not delight in the secluded life, then that Dharma and discipline benefits no one, brings happiness to no one, is not undertaken out of compassion for the world, and does not seek the welfare, security, and happiness of devas and human beings.

“If a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, but his intermediate and junior disciples do not delight in the secluded life, then that Dharma and discipline benefits no one, brings happiness to no one, is not undertaken out of compassion for the world, and does not seek the good and benefit, security, and happiness of devas and human beings.

“If a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, and his senior disciples also delight in the secluded life, then that Dharma and discipline benefits everyone, brings happiness to everyone, is undertaken out of compassion for the world, and seeks the good and benefit, security, and happiness of devas and human beings.

“If a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, and his intermediate and junior disciples also delight in the secluded life, then that Dharma and discipline benefits everyone, brings happiness to everyone, is compassionate toward the world, and seeks the good and benefit, security, and happiness of devas and human beings.”

At that time, Venerable Śāriputra was also present in the assembly. The Blessed One said to the Venerable:

“Śāriputra, teach the bhikkhus the Dharma in accordance with the Dharma. My back is painful, and I now wish to rest for a while.”

Venerable Śāriputra immediately accepted the Buddha’s instruction:

“Yes, Blessed One.”

The Blessed One then folded His uttarāsaṅga robe in four and spread it upon the couch, rolled up His saṅghāṭi robe as a pillow, and lay down on His right side with one foot resting upon the other, arousing the perception of light^[08], mindful and fully aware, and directing His attention to the perception of intending to rise^[09].

Venerable Śāriputra then said to the bhikkhus:

“Venerable friends, you should know that the Blessed One has just taught the Dharma in brief, saying: ‘If a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, but his senior disciples do not delight in the secluded life, then that Dharma and discipline benefits no one, brings happiness to no one, is not undertaken out of compassion for the world, and does not seek the good and benefit, security, and happiness of devas and human beings.

If a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, but his intermediate and junior disciples do not delight in the secluded life, then that Dharma and discipline benefits no one, brings happiness to no one, is not undertaken out of compassion for the world, and does not seek the good and benefit, security, and happiness of devas and human beings. If a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, and his senior disciples also delight in the secluded life, then that Dharma and discipline benefits everyone, brings happiness to everyone, is undertaken out of compassion for the world, and seeks the good and benefit, security, and happiness of devas and human beings.

If a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, and his intermediate and junior disciples also delight in the secluded life, then that Dharma and discipline benefits everyone, brings happiness to everyone, is undertaken out of compassion for the world, and seeks the good and benefit, security, and happiness of devas and human beings.’

“But the Blessed One taught this Dharma in exceedingly brief terms. How do you understand its meaning, and how would you explain it in detail?”

Then, among the assembly, some bhikkhus said:

“Venerable Śāriputra, if the most senior and highly honored elders declare, ‘I have attained ultimate knowledge and know and see in accordance with reality: “Birth has been ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth,”’ then, upon hearing that bhikkhu declare, ‘I have attained ultimate knowledge,’ their companions in the holy life rejoice.”

Other bhikkhus said:

“Venerable Śāriputra, if intermediate and junior disciples aspire to unsurpassed nirvana, their companions in the holy life see that those bhikkhus have practiced accordingly and therefore rejoice.”

Thus, those bhikkhus explained the meaning in this way, but their explanations did not satisfy Venerable Śāriputra.

Venerable Śāriputra said to those bhikkhus:

“Venerable friends, listen carefully, and I shall explain it to you.

“Venerable friends, if a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, but his senior disciples do not delight in the secluded life, then those senior disciples are blameworthy in three respects.

“What are the three? The revered teacher delights in dwelling in seclusion, but his senior disciples do not train in the practice of seclusion. For this, those disciples are blameworthy. If the revered teacher teaches that certain qualities must be abandoned, but the senior disciples do not abandon those qualities, then those disciples are blameworthy for this. As for those things that can be personally realized, the senior disciples instead relinquish the means of practice^[10]. For this, those disciples are blameworthy. If a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, but his senior disciples do not delight in the secluded life, then those disciples are blameworthy in these three respects.

“Venerable friends, if a revered teacher possesses a Dharma and discipline and delights in dwelling in seclusion, but his intermediate and junior disciples do not delight in the secluded life, then those intermediate and junior disciples are blameworthy in three respects.

“What are the three? The Teacher delights in dwelling in seclusion, but his intermediate and junior disciples do not train in the practice of seclusion; therefore, these disciples are blameworthy. If the Teacher teaches that certain things must be abandoned, but his intermediate and junior disciples do not abandon those things, these disciples are therefore blameworthy. Regarding those attainments that can be realized, the intermediate and junior disciples relinquish their efforts; these disciples are therefore blameworthy. If a Teacher possesses a Dharma and discipline and delights in dwelling in seclusion, but his intermediate and junior disciples do not delight in the secluded life, those disciples have these three grounds for blame.

“Venerable friends, if a Teacher possesses a Dharma and discipline and delights in dwelling in seclusion, and his senior disciple also delights in the secluded life, then this senior disciple has three grounds for praise.

“What are the three? The Teacher delights in dwelling in seclusion, and the senior disciple also trains in the practice of seclusion. This disciple is therefore worthy of praise. If the Teacher teaches that certain things must be abandoned, and the senior disciple abandons those things, this senior disciple is therefore worthy of praise. Regarding those attainments that can be realized, the senior disciple diligently seeks to learn and does not relinquish his efforts. This disciple is therefore worthy of praise. If a Teacher possesses a Dharma and discipline and delights in dwelling in seclusion, and his senior disciple also delights in the secluded life, that disciple has these three grounds for praise.

“Venerable friends, if a Teacher possesses a Dharma and discipline and delights in dwelling in seclusion, and his intermediate and junior disciples also delight in the secluded life, those disciples have three grounds for praise.

“What are the three? The Teacher delights in dwelling in seclusion, and the intermediate and junior disciples also delight in the secluded life. These disciples are therefore worthy of praise. If the Teacher teaches that certain things must be abandoned, the intermediate and junior disciples abandon those things. These disciples are therefore worthy of praise. Regarding those attainments that can be realized, the intermediate and junior disciples are diligent, seek to learn, and do not relinquish their efforts. These disciples are therefore worthy of praise. If a Teacher possesses a Dharma and discipline and delights in dwelling in seclusion, and his intermediate and junior disciples also delight in the secluded life, those disciples have these three grounds for praise.”

The Venerable Sariputta further said to the bhikkhus:

“Venerable friends, there is a middle path by means of which the mind may become settled, concentration may be attained, ease may be attained, one may accord with the Dharma and follow the Dharma, attain direct knowledge, attain awakening, and also realize nirvana.

“Venerable friends, what is this middle path by means of which the mind may become settled, concentration may be attained, ease may be attained, one may accord with the Dharma and follow the Dharma, attain direct knowledge, attain awakening, and realize nirvana?

“Venerable friends, thoughts of sensual desire are unwholesome, and aversion toward thoughts of sensual desire is also unwholesome.^[11] One abandons thoughts of sensual desire and also abandons aversion toward thoughts of sensual desire. The same applies to anger, resentment, stinginess, jealousy, deceit, shamelessness, lack of moral dread, conceit, supreme conceit, arrogance, heedlessness, haughtiness, and contentiousness.^[12]

“Venerable friends, greed is also unwholesome, and attachment is also unwholesome. One abandons greed and also abandons attachment.

“Venerable friends, this is a middle path by means of which the mind may become settled, concentration may be attained, ease may be attained, one may accord with the Dharma and follow the Dharma, attain direct knowledge, attain awakening, and also realize nirvana.

“Venerable friends, there is yet another middle path by means of which the mind may become settled, concentration may be attained, ease may be attained, one may accord with the Dharma and follow the Dharma, attain direct knowledge, attain awakening, and also realize nirvana. Venerable friends, what is this other middle path by means of which the mind may become settled, concentration may be attained, ease may be attained, one may accord with the Dharma and follow the Dharma, attain direct knowledge, attain awakening, and also realize nirvana?

Venerable friends, it is the Noble Eightfold Path, from right view through right concentration; these are the eight. Venerable friends, this is another middle path by means of which the mind may become settled, concentration may be attained, ease may be attained, one may accord with the Dharma and follow the Dharma, attain direct knowledge, attain awakening, and realize nirvana.”

At that time, the Blessed One had recovered from his pain and was at ease. Rising from where he had been lying, he sat cross-legged and praised the Venerable Sariputta:

“Excellent! Excellent! Sariputta has taught the bhikkhus the Dharma in accordance with the Dharma. Sariputta, from now on, you should continue to teach the bhikkhus the Dharma in accordance with the Dharma. Sariputta, you should always teach the bhikkhus the Dharma in accordance with the Dharma.^[13]”

Then the Blessed One said to the bhikkhus:

“You must together receive and accept the Dharma in accordance with the Dharma; recite, study, and retain it. Why is this? Because this Dharma in accordance with the Dharma possesses both doctrine and meaning; it is the foundation of the holy life, leads to direct knowledge, leads to awakening, and also leads to the realization of nirvana. Good men who shave off their hair and beard, put on the kasaya robe, and, out of sincere faith, leave the household life for homelessness and go forth to train in the path must skillfully receive and retain this Dharma in accordance with the Dharma.”

Thus spoke the Buddha. The Venerable Sariputta and the bhikkhus, having heard what the Buddha said, rejoiced and respectfully practiced accordingly.
Notes:

^[01] Corresponds to the Pāli M.3 Dhammadāyāda-suttam.

^[02] The Pāli version: the Buddha was dwelling at Sāvatthi.

^[03] Ngũ Sa-la 五 娑 羅. Pāli: Pañcasāla.

^[04] Lệ-việt is Revata, which elsewhere in this same Chinese version is transcribed as Li-việt-đa. See the note to Sutra No. 184.

^[05] Practicing the quest for the Dharma 行 求 法 (...). Pāli: Dhammadāyādā me bhavatha mā āmisadāyādā—be heirs to my Dharma, not heirs to material possessions.

^[06] Displeasing to the Buddha 不 可 佛 意.

^[07] The Pāli version: the Blessed One taught, “Be heirs to the Dharma...”

^[08] See note 11 to Sutra 83.

^[09] See note 12 to Sutra 83.

^[10] “Relinquishing the means” should be understood as abandoning one’s effort.

^[11] “Thoughts of sensual desire are unwholesome, and aversion toward thoughts of sensual desire is also unwholesome” 念 欲 惡, 惡 念 欲 亦 惡. Here the meaning is that the middle path transcends these two kinds of thought. The Pāli differs slightly: lobho ca pāpako doso ca pāpako, lobhassa ca pahānāya dossa ca pahānāya atthi majjhimā paṭipadā: greed is unwholesome, anger is unwholesome; there is a middle path for abandoning greed and anger.

^[12] Haughtiness 豪 貴 and contentiousness 憎 諍; these are perhaps the Pāli thambho (arrogance) and sārambho (hot-tempered and quarrelsome). The unwholesome qualities listed in the Pāli version are: kodho (anger), upanāho (resentment), makkho (hypocrisy), palāso (malice), issā (envy), maccheram (stinginess), māyā (deceit), sāṭheyyam (fraudulence), thambho (arrogance), sārambho (quarrelsomeness), māno (conceit), atimāno (self-exaltation), mado (intoxication), and pamādo (heedlessness).

^[13] “The Dharma in accordance with the Dharma” is understood as the Dharma and the practice in conformity with the Dharma (Pāli: dhammānudhamma).