Thus have I heard—At one time, the Blessed One was dwelling in Sāvatthi, in Jeta‘s Grove, Anāthapiṇḍika’s park. Then the venerable Sāriputta addressed the bhikkhus: “Friends bhikkhus.”
“Friend,” the bhikkhus replied to Venerable Sāriputta. The venerable Sāriputta then said this:
“Friends, there are these four kinds of persons found existing in the world. What four? 1) Here some person |with blemish::with defilements, with taints, with impurities [sāṅgaṇa]| does not understand it as it actually is thus: ‘I have a blemish in myself.’ 2) Here some person with blemish understands it as it actually is thus: ‘I have a blemish in myself.’ 3) Here some person who is blemish free does not understand it as it actually is thus: ‘I have no blemish in myself.’ 4) Here some person who is blemish free understands it as it actually is thus: ‘I have no blemish in myself.’
In this case, friends, the person with blemish who does not understand it as it actually is thus: ‘I have a blemish in myself’ is considered as the inferior among these two persons with blemish. And the person with blemish who understands it as it actually is thus: ‘I have a blemish in myself’ is considered as the superior among these two persons with blemish. In this case, friends, the person who is blemish free who does not understand it as it actually is thus: ‘I have no blemish in myself’ is considered as the inferior among these two persons who are blemish free. And the person who is blemish free who understands it as it actually is thus: ‘I have no blemish in myself’ is considered as the superior among these two persons who is blemish free.”
Simile of the Bronze Bowl
When this was said, the venerable Mahā Moggallāna asked the venerable Sāriputta:
“Friend Sāriputta, what is the cause and reason why, among these two persons with blemish, one is considered as the inferior person and one is considered as the superior person? What is the cause and reason why, among these two persons who are blemish free, one is considered as the inferior person and one is considered as the superior person?”
“1) In this case, friend, when a person with blemish does not understand it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will not generate the |aspiration::a goal, an interest, an objective, i.e. a wholesome motivation [chanda]|, or |exert effort::engage in intentional effort [vāyamati]|, or |initiate and sustain energy::the initial spark of motivation and action along with the persistence needed to follow through, even as challenges arise [vīriya + ārabhati]| to abandon that blemish, and that he will die with |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::ill-will, hate, hatred, fault, resentment [dosa]|, and |illusion::delusion, hallucination, misperception, distorted view; that which fuels further confusion and doubt [moha]|, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or a |smithy::metal worker, blacksmith household [kammārakulā]| covered with dirt and stains. Its owners neither used it nor had it polished but put it away in a dusty corner. Would the bronze bowl, friend, thus get more defiled and stained later on?”
“Yes, friend.”
“So too, friend, when a person with blemish does not understand it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will not generate the aspiration, or exert effort, or initiate and sustain energy to abandon that blemish, and that he will die with passion, aversion, and illusion, blemished, with a defiled mind.
2) In this case, friends, when a person with blemish understands it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will generate the aspiration, then exert effort, and then initiate and sustain energy to abandon that blemish, and that he will die without passion, aversion, and illusion, blemish free, with an |undefiled::untarnished, untainted, pure [asaṅkiliṭṭha]| mind. Suppose a bronze bowl were brought from a shop or a smithy covered with dirt and stains. Its owners used it and had it polished and did not put it in a dusty corner. Would the bronze bowl, friend, thus get |cleaner::purer [parisuddhatara]| and |brighter::shinier, purer [pariyodāta]| later on?”
“Yes, friend.”
“So too, friend, when a person with blemish understands it as it actually is thus: ‘I have a blemish in myself,’ it can be expected that he will generate the aspiration, then exert effort, and then initiate and sustain energy to abandon that blemish, and that he will die without passion, aversion, and illusion, blemish free, with an undefiled mind.
3) In this case, friends, when a person who is blemish free does not understand it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will attend to |the sign of the beautiful::a beautiful mental image, an attractive object that is the basis for lust [subhanimitta]|. Due to this attention to beautiful signs, passion |invades::infects, overwhelms [anuddhaṃseti]| his mind, and he will die with passion, aversion, and illusion, blemished, with a defiled mind. Suppose a bronze bowl were brought from a shop or a smithy |clean::pure, bright, perfect [parisuddha]| and polished. Its owners neither used it nor had it polished but put it away in a dusty corner. Would the bronze bowl, friend, thus get more defiled and stained later on?”
“Yes, friend.”
“So too, friend, when a person who is blemish free does not understand it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will attend to the sign of the beautiful. Due to this attention to beautiful signs, passion will invade his mind, and he will die with passion, aversion, and illusion, blemished, with a defiled mind.
4) In this case, friends, when a person who is blemish free understands it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will not attend to the sign of the beautiful. Due to this non-attention to beautiful signs, passion does not invade his mind, and he will die without passion, aversion, and illusion, blemish free, with an undefiled mind. Suppose a bronze bowl were brought from a shop or a smithy clean and polished. Its owners used it and had it polished and did not put it in a dusty corner. Would the bronze bowl, friend, thus get cleaner and brighter later on?”
“Yes, friend.”
“So too, friend, when a person who is blemish free understands it as it actually is thus: ‘I have no blemish in myself,’ it can be expected that he will not attend to the sign of the beautiful. Due to this non-attention to beautiful signs, passion does not invade his mind, and he will die without passion, aversion, and illusion, blemish free, with an undefiled mind.
This, friend Moggallāna, is the cause and reason why, among these two persons with blemish, one is considered as the inferior person and one is considered as the superior person. And this is the cause and reason why, among these two persons who are blemish free, one is considered as the inferior person and one is considered as the superior person.”
Blemish is a Designation for Harmful, Unwholesome Mental Qualities
[Venerable Mahā Moggallāna]: “Friend, it is said ‘Blemish, blemish.’ What, friend, is this term ‘blemish’ a designation for?”
[Venerable Sāriputta]: “Friend, this term ‘blemish’ is a designation for |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| [mental qualities] |within the realm of desire::within the sphere of want [icchāvacara]|.
It is possible that in a certain bhikkhu here, this wish might arise: ‘If I commit an |offense::transgression, wrongdoing [āpatti]|, let the bhikkhus not know that I have committed an offense.’ And it is possible that the bhikkhus come to know that that bhikkhu has committed an offense. Thinking thus, ‘The bhikkhus know that I committed an offense,’ he becomes |angry::indignant, offended [kupita]| and |displeased::unhappy, bitter [appatīta]|. Both that |anger::indignance, wrath, rage, the mental quality of being disturbed, being shaken up [kopa]| and |displeasure::bitterness, the mental quality of being displeased, bitter [appaccaya]|, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘If I commit an offense, let the bhikkhus |admonish::advise, warn, reprimand, rebuke [codeti]| me in private, not in the midst of the |Saṅgha::the community of followers of the Buddha, whether lay or monastic, who have attained to one of the four stages of awakening [saṅgha]|.’ And it is possible that the bhikkhus admonish that bhikkhu in the midst of the Saṅgha, not in private. Thinking thus, ‘The bhikkhus admonish me in the midst of the Saṅgha,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘If I commit an offense, let a person who is my equal admonish me, not a person who is not my equal.’ And it is possible that a person who is not his equal admonishes him, not a person who is his equal. Thinking thus, ‘A person who is not my equal admonishes me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the Teacher might ask a series of questions of me to teach the Dhamma to the bhikkhus, not by asking a series of questions of another bhikkhus to teach the Dhamma to the bhikkhus!’ And it is possible that the Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of that bhikkhu to teach the Dhamma to the bhikkhus. Thinking thus, ‘The Teacher asks a series of questions of some other bhikkhu to teach the Dhamma to the bhikkhus, and does not ask a series of questions of me to teach the Dhamma to the bhikkhus,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the bhikkhus might enter the village for alms with me at the forefront, and not enter the village for alms with another bhikkhu at the forefront!’ And it is possible that the bhikkhus enter the village for alms with some other bhikkhu at the forefront, and do not enter the village for alms with that bhikkhu at the forefront. Thinking thus, ‘The bhikkhus enter the village for alms with some other bhikkhu at the forefront, and do not enter the village for alms with me at the forefront,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the best seat, the best water, the best alms food in the dining hall might be |obtained::received [labhati]| by me, and that the best seat, the best water, the best alms food in the dining hall might not be obtained by another bhikkhu!’ And it is possible that the best seat, the best water, the best alms food in the dining hall are obtained by some other bhikkhu, and not by that bhikkhu. Thinking thus, ‘The best seat, the best water, the best alms food in the dining hall are obtained by some other bhikkhu, and not by me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that I might give the blessing in the dining hall after the meal, not some other bhikkhu!’ And it is possible that some other bhikkhu gives the blessing in the dining hall after the meal, and that bhikkhu does not give the blessing in the dining hall after the meal. Thinking thus, ‘Some other bhikkhu gives the blessing in the dining hall after the meal, and I do not give the blessing in the dining hall after the meal,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that I might teach the Dhamma to the bhikkhus who have come to the |monastery::a dwelling place for bhikkhus, often a grove, a nature reserve, or a garden park [ārāma]|, not another bhikkhu!’ And it is possible that some other bhikkhu teaches the Dhamma to the bhikkhus who have come to the monastery, and that bhikkhu does not teach the Dhamma to the bhikkhus who have come to the monastery. Thinking thus, ‘Some other bhikkhu teaches the Dhamma to the bhikkhus who have come to the monastery, and I do not teach the Dhamma to the bhikkhus who have come to the monastery,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that I might teach the Dhamma to the bhikkhunīs ... that I might teach the Dhamma to the lay disciples ... that I might teach the Dhamma to the female lay disciples who have come to the come to the monastery, not some other bhikkhu!’ And it is possible that some other bhikkhu teaches the Dhamma to the female lay disciples who have come to the monastery, and that bhikkhu does not teach the Dhamma to the female lay disciples who have come to the monastery. Thinking thus, ‘Some other bhikkhu teaches the Dhamma to the female lay disciples who have come to the monastery, and I do not teach the Dhamma to the female lay disciples who have come to the monastery,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the bhikkhus act with honor, respect, reverence, and veneration towards me, and not act with honor, respect, reverence, and veneration towards another bhikkhu!’ And it is possible that the bhikkhus act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards that bhikkhu. Thinking thus, ‘The bhikkhus act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that the bhikkhunīs ... that the lay disciples ... that the female lay disciples act with honor, respect, reverence, and veneration towards me, and not act with honor, respect, reverence, and veneration towards another bhikkhu!’ And it is possible that the female lay disciples act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards that bhikkhu. Thinking thus, ‘The female lay disciples act with honor, respect, reverence, and veneration towards some other bhikkhu, and do not act with honor, respect, reverence, and veneration towards me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that an excellent robe might be obtained by me, and that an excellent robe might not be obtained by another bhikkhu!’ And it is possible that an excellent robe is obtained by another bhikkhu, and an excellent robe is not obtained by that bhikkhu. Thinking thus, ‘An excellent robe is obtained by another bhikkhu, and an excellent robe is not obtained by me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
It is possible that in a certain bhikkhu here, this wish might arise: ‘Oh that excellent alms food ... excellent lodging ... excellent healthcare and medical requisites might be obtained by me, and that excellent alms food ... excellent lodging ... excellent healthcare and medical requisites might not be obtained by another bhikkhu!’ And it is possible that excellent healthcare and medical requisites are obtained by another bhikkhu, and excellent healthcare and medical requisites are not obtained by that bhikkhu. Thinking thus, ‘Excellent alms food ... excellent lodging ... excellent healthcare and medical requisites are obtained by another bhikkhu, and excellent healthcare and medical requisites are not obtained by me,’ he becomes angry and displeased. Both that anger and displeasure, friend, are a blemish.
This term ‘blemish’, friend, is a designation for harmful, unwholesome [mental qualities] within the realm of desire.
Another Simile of the Bronze Bowl
Friend, if these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be |not given up::not abandoned [appahīna]| in any bhikkhu, even if he is a forest dweller, one who resorts to remote lodgings, an alms food eater, one who goes on alms round from house to house, a wearer of rag-robes, one who wears coarse robes, still his fellows in the spiritual life do not honor, respect, revere, and venerate him. Why is that? Because these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be not given up in him.
Suppose a bronze bowl were brought from a shop or a smithy clean and polished. Its owners put the carcass of a snake or a dog or a human being in it and, covering it with another bronze bowl, went back to the market. Then people seeing it said: ‘What is that you are carrying about like a treasure?’ Then, having uncovered it and looked inside, just at the sight of it, they were inspired with such |loathing::repugnance [amanāpatā]|, |disgust::revulsion, aversion [pāṭikulyatā]| and |repulsion::distaste, abhorrence [jegucchatā]|, that even those who were hungry would not want to eat, not to speak of those who were full.
So too friend, if these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be not given up in any bhikkhu, even if he is a forest dweller, one who resorts to remote lodgings, an alms food eater, one who goes on alms round from house to house, a wearer of rag-robes, one who wears coarse robes, still his fellows in the spiritual life do not honor, respect, revere, and venerate him. For what reason? Because these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be not given up in him.
Friend, if these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be |abandoned::dispelled, given up [pahīna]| in any bhikkhu, even if he is one who dwells near a village, one who accepts invitations, one who wears robes given by householders, still his fellows in the spiritual life honor, respect, revere, and venerate him. Why is that? Because these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be abandoned in him.
Suppose a bronze bowl were brought from a shop or a smithy clean and polished. Its owners put clean boiled rice and various soups and sauces into it, and, covering it with another bronze bowl, went back to the market. Then people seeing it said: ‘What is that you are carrying about like a treasure?’ Then, having uncovered it and looked inside, just at the sight of it, they were inspired with such pleasantness, appetite, and relish that even those who were full would want to eat, not to speak of those who were hungry.
So too, friend, if these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be abandoned in any bhikkhu, even if he is one who dwells near a village, one who accepts invitations, one who wears robes given by householders, still his fellows in the spiritual life honor, respect, revere, and venerate him. For what reason? Because these harmful, unwholesome mental qualities within the realm of desire are seen and heard to be abandoned in him.
Mahā Moggallāna Draws a Parallel
When this was said, the venerable Mahā Moggallāna said to the venerable Sāriputta: “A parallel occurs to me, friend Sāriputta.”
“Then, friend Moggallāna, speak about that parallel.”
“On one occasion, friend, I was staying in Rājagaha in the |mountain stronghold::a reference to present-day Rajgir, former capital of Magadha [giribbaja]|. Then, friend, in the morning, having dressed and taken my alms bowl and outer robe, I entered Rājagaha for alms. At that time, Samīti the |wheel maker::wagon builder, vehicle manufacturer [yānakāra]| was shaping a wheel rim. Paṇḍuputta the Ājīvaka, a former wheel maker, was standing by. Then, friend, this thought arose in the mind of Paṇḍuputta the Ājīvaka, the former wheel maker: ‘Oh, may Samīti the wheel maker shape away this bend, this curve, this flaw in this wheel rim, so that this wheel rim, free from bends, free from curves, free from flaws, would be pure, established in the essence.’ Just as this thought occurred in the mind of Paṇḍuputta the Ājīvaka, the former wheel maker, so did Samīti the wheel maker shape away that bend, that curve, that flaw in the wheel rim. Then, friend, Paṇḍuputta the Ājīvaka, the former wheel maker, delighted, uttered words of delight: ‘He shapes it as if knowing my heart with his heart!’
So too, friend, those persons who |lack in faith::are without confidence, are without conviction [assaddha]|, who have gone forth from the household life into homelessness not out of faith but for the sake of a livelihood, who are crafty, deceitful, treacherous, |restless::agitated, unbalanced, confused about what is right and wrong [uddhata]|, |arrogant::conceited, haughty [unnaḷa]|, |unsteady::wavering, fickle, inconsistent [capala]|, |talkative::big-mouthed [mukhara]|, |chatty::with scattered speech [vikiṇṇavāca]|, |with unguarded sense faculties::uncontrolled in senses, not having self-restraint [aguttadvāratā]|, lacking moderation in eating, not devoted to wakefulness, indifferent to the ascetic life, without keen respect for the training, |indulgent::excessive, living luxuriously, extravagant [bāhulika]|, |careless::loose, lethargic, lax [sāthalika]|, leaders in backsliding, neglectful of seclusion, |indolent::lazy, inactive person, indolent [kusītā]|, |weak in effort::low in energy, lacking in endurance [hīnavīriya]|, |muddle-minded::forgetful, not mindful [muṭṭhassatī]|, |lacking clear awareness::inattentive [asampajāna]|, |distracted::with scattered attention, not collected, not well-composed [asamāhita]|, with a wandering mind, |undiscerning::without wisdom [duppañña]|, uninformed—Venerable Sāriputta, with this exposition of the Dhamma, shapes them as if knowing their hearts with his heart.
But those sons of good families who have gone forth from the household life into homelessness out of faith, who are not crafty, deceitful, treacherous, who are not restless, arrogant, unsteady, talkative, chatty, who are guarded in sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not indulgent or careless, who are keen to avoid backsliding, leaders in seclusion, |with energy aroused::with initiative [āraddhavīriya]|, |determined::resolute, applying oneself [pahitatta]|, established in mindfulness, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, |collected::composed, settled [samāhita]|, with a unified mind, |wise::discerning, percipient [paññavant]|, perceptive—they, having heard this exposition of the Dhamma by venerable Sāriputta, drink it in, as it were, and eat it, as it were, by word and thought, thinking: ‘It is good, indeed, that he raises his fellows in the spiritual life from what is unwholesome and establishes them in what is wholesome.’
Just as, friend, a woman or a man, young and fond of adornments, having bathed their head, having received a garland of lotuses, or a garland of jasmine, or a garland of roses, would take it with both hands and place it on the top of their head; so too, friend, those sons of good families who have gone forth from the household life into homelessness out of faith, who are not crafty, deceitful, treacherous, who are not restless, arrogant, unsteady, talkative, chatty, who are guarded in sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with keen respect for the training, not indulgent or careless, who are keen to avoid backsliding, leaders in seclusion, with energy aroused, determined, established in mindfulness, fully aware, collected, with a unified mind, wise, perceptive—they, having heard this exposition of the Dhamma by venerable Sāriputta, drink it in, as it were, and eat it, as it were, by word and thought, thinking: ‘It is good, indeed, that he raises his fellows in the spiritual life from what is unwholesome and establishes them in what is wholesome.’
Thus it was that these two great beings rejoiced in each other’s well-spoken words.