87. （八七）经

defilement, request, bhikṣu's invitation, wisdom, Ānanda's question, seeing the
flower simile, water purity, brahman, black, abiding, not present

I have heard thus:

Once, the Buddha was traveling in the country of Vārāṇasī, staying in the Deer Park at the foot of the Bṛhadratha Hill.

At that time, Venerable Sāriputta addressed the monks, saying: "Virtuous ones! There are four kinds of people in the world. What are the four? There is someone who internally has defilements but does not know it, and does not know the truth of having internal defilements; there is someone who internally has defilements and knows it, and knows the truth of having internal defilements; there is someone who internally has no defilements but does not know it, and does not know the truth of having no internal defilements; there is someone who internally has no defilements and knows it, and knows the truth of having no internal defilements.

Virtuous ones! If there is someone who internally has defilements but does not know it, and does not know the truth of having internal defilements, this person is the most inferior among people. If there is someone who internally has defilements and knows it, and knows the truth of having internal defilements, this person is the most superior among people. If there is someone who internally has no defilements but does not know it, and does not know the truth of having no internal defilements, this person is the most inferior among people. If there is someone who internally has no defilements and knows it, and knows the truth of having no internal defilements, this person is the most superior among people.

Then a certain monk rose from his seat, arranged his robe over one shoulder, joined his palms towards Venerable Sāriputta, and said: "Venerable Sāriputta! For what reason and on what basis do you say that the first two people both have defilements, with defiled minds, one inferior and one superior? And for what reason and on what basis do you say that the last two people both have no defilements, with undefiled minds, one inferior and one superior?"

Then Venerable Sāriputta replied to that monk: "Virtuous one! If there is someone who internally has defilements but does not know it, and does not know the truth of having internal defilements, know that they do not wish to eliminate defilements, do not seek means, and do not diligently study. They then have defilements, with a defiled mind at the time of death. Because they have defilements, with a defiled mind at the time of death, they die unvirtuously and are reborn in an unwholesome state. Why is that? Because they have defilements, with a defiled mind at the time of death. Virtuous one! It is like a person who buys a copper bowl from a shop or a copper smith, and it is soiled with dust. After buying it, they do not wash it often, rub it often, or expose it to the sun, and they put it in a dusty place. In this way, the copper bowl accumulates more dust and dirt. Virtuous one! In the same way, if there is someone who internally has defilements but does not know it, and does not know the truth of having internal defilements, know that they do not wish to eliminate defilements, do not seek means, and do not diligently study. They then have defilements, with a defiled mind at the time of death. Because they have defilements, with a defiled mind at the time of death, they die unvirtuously and are reborn in an unwholesome state. Why is that? Because they have defilements, with a defiled mind at the time of death.

Virtuous one! If there is someone who internally has defilements and knows it, and knows the truth of having internal defilements, know that they wish to eliminate defilements, seek means, and diligently study. They then have no defilements, with an undefiled mind at the time of death. Because they have no defilements, with an undefiled mind at the time of death, they die virtuously and are reborn in a wholesome state. Why is that? Because they have no defilements, with an undefiled mind at the time of death. Virtuous one! It is like a person who buys a copper bowl from a shop or a copper smith, and it is soiled with dust. After buying it, they wash it often, rub it often, expose it to the sun often, and do not put it in a dusty place. In this way, the copper bowl becomes extremely clean. Virtuous one! In the same way, if there is someone who internally has defilements and knows it, and knows the truth of having internal defilements, know that they wish to eliminate defilements, seek means, and diligently study. They then have no defilements, with an undefiled mind at the time of death. Because they have no defilements, with an undefiled mind at the time of death, they die virtuously and are reborn in a wholesome state. Why is that? Because they have no defilements, with an undefiled mind at the time of death.

Virtuous one! If there is someone who internally has no defilements but does not know it, and does not know the truth of having no internal defilements, know that they do not guard against what is known by the eyes and ears. Because they do not guard against what is known by the eyes and ears, they are bound by desire. They then have desire and defilements, with a defiled mind at the time of death. Because they have desire and defilements, with a defiled mind at the time of death, they die unvirtuously and are reborn in an unwholesome state. Why is that? Because they have desire and defilements, with a defiled mind at the time of death. Virtuous one! It is like a person who buys a copper bowl from a shop or a copper smith, and it is clean and free from dust. After buying it, they do not wash it often, rub it often, expose it to the sun often, and put it in a dusty place. In this way, the copper bowl will definitely accumulate dust and dirt. Virtuous one! In the same way, if there is someone who internally has no defilements but does not know it, and does not know the truth of having no internal defilements, know that they do not guard against what is known by the eyes and ears. Because they do not guard against what is known by the eyes and ears, they are bound by desire. They then have desire and defilements, with a defiled mind at the time of death. Because they have desire and defilements, with a defiled mind at the time of death, they die unvirtuously and are reborn in an unwholesome state. Why is that? Because they have desire and defilements, with a defiled mind at the time of death.

Virtuous one! If there is someone who internally has no defilements and knows it, and knows the truth of having no internal defilements, know that they guard against what is known by the eyes and ears. Because they guard against what is known by the eyes and ears, they are not bound by desire. They then have no desire and no defilements, with an undefiled mind at the time of death. Because they have no desire and no defilements, with an undefiled mind at the time of death, they die virtuously and are reborn in a wholesome state. Why is that? Because they have no desire and no defilements, with an undefiled mind at the time of death. Virtuous one! It is like a person who buys a copper bowl from a shop or a copper smith, and it is clean and free from dust. After buying it, they wash it often, rub it often, expose it to the sun often, and do not put it in a dusty place. In this way, the copper bowl becomes extremely clean. Virtuous one! In the same way, if there is someone who internally has no defilements and knows it, and knows the truth of having no internal defilements, know that they guard against what is known by the eyes and ears. Because they guard against what is known by the eyes and ears, they are not bound by desire. They then have no desire and no defilements, with an undefiled mind at the time of death. Because they have no desire and no defilements, with an undefiled mind at the time of death, they die virtuously and are reborn in a wholesome state. Why is that? Because they have no desire and no defilements, with an undefiled mind at the time of death.

"Virtuous one! Because of this and that, I say that the two people mentioned earlier both have defilements, with defiled minds, one is inferior and the other is supreme. Because of this and that, I say that the two people mentioned later both have no defilements, with undefiled minds, one is inferior and the other is supreme."

Then another bhikkhu rose from his seat, arranged his robe over one shoulder, paid homage to the Venerable Sāriputta with his hands placed palm-to-palm over his heart, and said to him:

The Venerable Sāriputta replied to the bhikkhu: "Virtuous one! Countless evil and unwholesome things arise from desire, which is called defilement. Why is that? Suppose someone has this kind of desire: 'May others not know that I have committed an offense.' Virtuous one! Suppose others do know that they have committed an offense. Because others know that they have committed an offense, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome. Suppose someone has this kind of desire: 'May others rebuke me in private for my offense, not in public.' Virtuous one! Suppose others rebuke them in public, not in private. Because others rebuke them in public, not in private, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome. Suppose someone has this kind of desire: 'May the superior ones rebuke me for my offense, not the inferior ones.' Virtuous one! Suppose the inferior ones rebuke them for their offense, not the superior ones. Because the inferior ones rebuke them for their offense, not the superior ones, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome.

Virtuous one! Suppose someone has this kind of desire: 'May I sit in the presence of the Buddha and ask the Blessed One about the Dhamma for the sake of the bhikkhus, not another bhikkhu.' Virtuous one! Suppose another bhikkhu sits in the presence of the Buddha and asks the Blessed One about the Dhamma for the sake of the bhikkhus. Because another bhikkhu sits in the presence of the Buddha and asks the Blessed One about the Dhamma for the sake of the bhikkhus, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome. Suppose someone has this kind of desire: 'When the bhikkhus enter the inner quarters, may I be the foremost, with the bhikkhus attending me, not another bhikkhu.' Virtuous one! Suppose another bhikkhu is the foremost, with the bhikkhus attending him, when the bhikkhus enter the inner quarters. Because another bhikkhu is the foremost, with the bhikkhus attending him, when the bhikkhus enter the inner quarters, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome.

Virtuous one! Suppose someone has this kind of desire: 'When the bhikkhus have entered the inner quarters, may I be the foremost, obtaining the foremost seat, the foremost water for washing, and the foremost food, not another bhikkhu.' Virtuous one! Suppose another bhikkhu is the foremost, obtaining the foremost seat, the foremost water for washing, and the foremost food, when the bhikkhus have entered the inner quarters. Because another bhikkhu is the foremost, obtaining the foremost seat, the foremost water for washing, and the foremost food, when the bhikkhus have entered the inner quarters, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome.

Virtuous one! Suppose someone has this kind of desire: 'When the bhikkhus have finished their meal, put away their bowls and washed their hands, may I give a Dhamma talk to the householders, arousing their desire, inspiring them, and gladdening them, not another bhikkhu.' Virtuous one! Suppose another bhikkhu gives a Dhamma talk to the householders, arousing their desire, inspiring them, and gladdening them, when the bhikkhus have finished their meal, put away their bowls and washed their hands. Because another bhikkhu gives a Dhamma talk to the householders, arousing their desire, inspiring them, and gladdening them, when the bhikkhus have finished their meal, put away their bowls and washed their hands, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome.

Virtuous one! Suppose someone has this kind of desire: 'When the householders go to the monastery, may I associate with them, gather with them, sit with them, and converse with them, not another bhikkhu.' Virtuous one! Suppose another bhikkhu associates with them, gathers with them, sits with them, and converses with them, when the householders go to the monastery. Because another bhikkhu associates with them, gathers with them, sits with them, and converses with them, when the householders go to the monastery, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome.

Virtuous one! Suppose someone has this kind of desire: 'May I be known to the king, and to the king's ministers, brahmins, householders, and people of the country, not another bhikkhu.' Virtuous one! Suppose another bhikkhu is known to the king, and to the king's ministers, brahmins, householders, and people of the country. Because another bhikkhu is known to the king, and to the king's ministers, brahmins, householders, and people of the country, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome.

Virtuous one! Suppose someone has this kind of desire: 'May I be respected by the four assemblies of bhikkhus, bhikkhunīs, male lay followers, and female lay followers, not another bhikkhu.' Virtuous one! Suppose another bhikkhu is respected by the four assemblies of bhikkhus, bhikkhunīs, male lay followers, and female lay followers. Because another bhikkhu is respected by the four assemblies of bhikkhus, bhikkhunīs, male lay followers, and female lay followers, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome.

Virtuous one! Suppose someone has this kind of desire: 'May I obtain robes, almsfood, bedding and seats, and medicines for the sick, not another bhikkhu.' Virtuous one! Suppose another bhikkhu obtains robes, almsfood, bedding and seats, and medicines for the sick. Because another bhikkhu obtains robes, almsfood, bedding and seats, and medicines for the sick, their mind gives rise to evil. If their mind gives rise to evil and desire, both are unwholesome.

Virtuous one! If those wise and virtuous practitioners do not know that they have given rise to these immeasurable evil and unwholesome mental desires, then they are not renunciants who think they are renunciants, not wise renunciants who think they are wise renunciants, not right knowledge who think they have right knowledge, not right mindfulness who think they have right mindfulness, not pure who think they are pure. Virtuous one! If those wise and virtuous practitioners know that they have given rise to these immeasurable evil and unwholesome mental desires, then they are not renunciants who think they are renunciants, not wise renunciants who think they are wise renunciants, not right knowledge who think they have right knowledge, not right mindfulness who think they have right mindfulness, not pure who think they are pure.

Virtuous one! Suppose someone buys a copper bowl from a shop or a coppersmith, fills it with excrement, covers it, and carries it away. Passing by a shop, near many people, they see it and all want to eat it, they are very fond of it, and do not dislike it, they give rise to a pure thought. Carrying it away, they stop in one place and open it up. When the people see it, they all do not want to eat it, they have no fond intention, they greatly dislike it, and give rise to an impure thought. If they want to eat it, they will not use it again, let alone those who did not want to eat it in the first place.

Virtuous one! If those wise and virtuous practitioners do not know that they have given rise to these immeasurable evil and unwholesome mental desires, then they are not renunciants who think they are renunciants, not wise renunciants who think they are wise renunciants, not right knowledge who think they have right knowledge, not right mindfulness who think they have right mindfulness, not pure who think they are pure. Virtuous one! If those wise and virtuous practitioners know that they have given rise to these immeasurable evil and unwholesome mental desires, then they are not renunciants who think they are renunciants, not wise renunciants who think they are wise renunciants, not right knowledge who think they have right knowledge, not right mindfulness who think they have right mindfulness, not pure who think they are pure. Virtuous one! You should know that such a person should not be associated with, should not be respected or served. If a monk associates with what should not be associated with, respects and serves what should not be respected or served, then he will for a long time gain no benefit or meaning, will not be beneficial, will not be peaceful and happy, and will give rise to suffering, sorrow, and distress.

Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'May others not know that I have broken the precepts.' Virtuous one! Suppose others know that they have broken the precepts, and because others know that they have broken the precepts, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good. Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'May others rebuke me in private for breaking the precepts, not in public.' Virtuous one! Suppose others rebuke them in public, not in private. Because others rebuke them in public, not in private, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good. Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'May superior people rebuke me for breaking the precepts, not inferior people.' Virtuous one! Suppose inferior people rebuke them for breaking the precepts, not superior people. Because inferior people rebuke them, not superior people, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good.

Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'May I sit in front of the Buddha and ask the World-Honored One about the Dharma, and speak for the monks, not other monks sitting in front of the Buddha and asking the World-Honored One about the Dharma, and speaking for the monks.' Virtuous one! Suppose other monks sit in front of the Buddha and ask the World-Honored One about the Dharma, and speak for the monks. Because other monks sit in front of the Buddha and ask the World-Honored One about the Dharma, and speak for the monks, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good.

Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'When the monks enter the inner quarters, may I be at the forefront, and the monks attend me as I enter the inner quarters, not other monks at the forefront, and the monks attend them as they enter the inner quarters.' Virtuous one! Suppose other monks are at the forefront, and the monks attend them as they enter the inner quarters. Because other monks are at the forefront, and the monks attend them as they enter the inner quarters, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good.

Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'When the monks have already entered the inner quarters, may I be at the highest seat, obtain the foremost seat, foremost washing water, and foremost food, not other monks at the highest seat, obtain the foremost seat, foremost washing water, and foremost food.' Virtuous one! Suppose other monks are at the highest seat, obtain the foremost seat, foremost washing water, and foremost food. Because other monks are at the highest seat, obtain the foremost seat, foremost washing water, and foremost food, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good.

Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'When the monks have finished eating, put away the dishes, and offered washing water, may I speak the Dharma for the householders, inspiring them with longing and bringing them to joy, not other monks when the monks have finished eating, put away the dishes, and offered washing water, speaking the Dharma for the householders, inspiring them with longing and bringing them to joy.' Virtuous one! Suppose other monks, when the monks have finished eating, put away the dishes, and offered washing water, speak the Dharma for the householders, inspiring them with longing and bringing them to joy. Because other monks, when the monks have finished eating, put away the dishes, and offered washing water, speak the Dharma for the householders, inspiring them with longing and bringing them to joy, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good.

Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'When the householders go to the monastery, may I meet with them, gather with them, sit with them, and discuss with them, not other monks when the householders go to the monastery, meet with them, gather with them, sit with them, and discuss with them.' Virtuous one! Suppose other monks, when the householders go to the monastery, meet with them, gather with them, sit with them, and discuss with them. Because other monks, when the householders go to the monastery, meet with them, gather with them, sit with them, and discuss with them, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good.

Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'May I be known by the king, and by the king's ministers, brahmins, householders, and people of the country, not other monks may be known by the king, and by the king's ministers, brahmins, householders, and people of the country.' Virtuous one! Suppose other monks are known by the king, and by the king's ministers, brahmins, householders, and people of the country. Because other monks are known by the king, and by the king's ministers, brahmins, householders, and people of the country, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good.

Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'May I be respected by the four assemblies of monks, nuns, male lay followers, and female lay followers, not other monks may be respected by the four assemblies of monks, nuns, male lay followers, and female lay followers.' Virtuous one! Suppose other monks are respected by the four assemblies of monks, nuns, male lay followers, and female lay followers. Because other monks are respected by the four assemblies of monks, nuns, male lay followers, and female lay followers, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good.

Virtuous one! Suppose someone does not give rise to such a desire in their mind: 'May I obtain robes, food and drink, bedding, medicine, and other necessities of life, not other monks may obtain robes, food and drink, bedding, medicine, and other necessities of life.' Virtuous one! Suppose other monks obtain robes, food and drink, bedding, medicine, and other necessities of life. Because other monks obtain robes, food and drink, bedding, medicine, and other necessities of life, their mind does not give rise to evil. If their mind is without evil, and does not give rise to desire, then both are good.

Virtuous one! If those wise and virtuous practitioners do not know that they give rise to such immeasurable wholesome mental desires, then they think of those monks as not being monks, those wise monks as not being wise monks, right knowledge as not being right knowledge, right mindfulness as not being right mindfulness, and purity as not being purity. Virtuous one! If those wise and virtuous practitioners know that they give rise to such immeasurable wholesome mental desires, then they think of those monks as being monks, those wise monks as being wise monks, right knowledge as being right knowledge, right mindfulness as being right mindfulness, and purity as being purity.

Virtuous one! Suppose someone buys a copper bowl from a shop or a copper smith, fills it with various clean and delicious food, covers it, and carries it away. Passing by a shop, near many people, when they see it, they all do not want to eat, have no desire, and greatly dislike it, giving rise to an impure thought, and say: 'That is excrement, that is excrement.' Carrying it away, they stop in one place and open it. When people see it, they all want to eat, are very fond of it, and do not dislike it, giving rise to a pure thought. If those who originally did not want to eat see it and want to eat, how much more so those who originally wanted to eat?

Virtuous one! If those wise and virtuous practitioners do not know that they give rise to such immeasurable wholesome mental desires, then they think of those monks as not being monks, those wise monks as not being wise monks, right knowledge as not being right knowledge, right mindfulness as not being right mindfulness, and purity as not being purity. Virtuous one! If those wise and virtuous practitioners know that they give rise to such immeasurable wholesome mental desires, then they think of those monks as being monks, those wise monks as being wise monks, right knowledge as being right knowledge, right mindfulness as being right mindfulness, and purity as being purity. Virtuous one! You should know that such a person should be befriended, respected, and honored; if a monk should be befriended, he should be befriended, if he should be respected and honored, he should be respected and honored. Then he will gain benefits and meaning for a long time, and will attain benefit, peace, happiness, and freedom from suffering and sorrow.

At that time, Venerable Mahāmaudgalyāyana was in the assembly. Then Venerable Mahāmaudgalyāyana said: "Venerable Śāriputra! I now wish to speak a parable about this matter. May I speak it?"

Venerable Śāriputra said: "Virtuous Mahāmaudgalyāyana! If you wish to speak a parable, then speak it."

Venerable Mahāmaudgalyāyana then said: "Venerable Śāriputra! I remember one time when I was wandering in Rājagṛha, staying in a mountain cave. At that time, I rose early in the morning, put on my robe, took my bowl, entered Rājagṛha to beg for alms, and went to the house of the old chariot-maker Nirgrantha. At that time, there was another chariot-maker cutting and shaping a chariot axle. The old chariot-maker Nirgrantha went to that house. Then the old chariot-maker Nirgrantha saw him shaping the axle and thought: 'If that chariot-maker holds an axe and cuts out the bad parts of the axle, then the axle will be very good.' Then that chariot-maker did just as the old chariot-maker Nirgrantha had thought in his mind. He took an axe and cut out the bad parts. Then the old chariot-maker Nirgrantha was extremely delighted and said: 'Chariot-maker! Your mind is like this, so you know my mind. Why is that? Because you took an axe and cut out the bad parts of the axle, just as I intended.' In this way, Venerable Śāriputra! If there are flattery, deceit, jealousy, lack of faith, laziness, no right mindfulness and right knowledge, no concentration and wisdom, a deluded mind, not guarding the faculties, not practicing as a śramaṇa, and no discrimination, Venerable Śāriputra! The mind is said to know that mind. Venerable Śāriputra! If there are people who are not flattering, not deceitful, without jealousy, have faith, are diligent without laziness, have right mindfulness and right knowledge, practice concentration and wisdom, have an undeluded mind, guard the faculties, widely practice as a śramaṇa, and are well-discriminating, then when they hear the Dharma taught by Venerable Śāriputra, it is like a hungry person wanting to eat, or a thirsty person wanting to drink, with their mouth and mind.

"Venerable Śāriputra! It is like a kṣatriya girl, a brahmin girl, a householder girl, or a worker girl, who is beautiful, well-bathed, with fragrant body, wearing bright and clean clothes, adorned with various ornaments. If someone thinks of that girl, seeking benefit and advantage, seeking peace and happiness, and gives her a blue lotus garland, or a jasmine garland, or a sumana flower garland, or a pāṭala flower garland, or an ati-mūrdha flower garland, that girl is delighted and receives it with both hands to adorn her head. Venerable Śāriputra! In this way, if there are people who are not flattering, not deceitful, without jealousy, have faith, are diligent without laziness, have right mindfulness and right knowledge, practice concentration and wisdom, have an undeluded mind, guard the faculties, widely practice as a śramaṇa, and are well-discriminating, then when they hear the Dharma taught by Venerable Śāriputra, it is like a hungry person wanting to eat, or a thirsty person wanting to drink, with their mouth and mind. Venerable Śāriputra is very wonderful! Very special! Venerable Śāriputra always rescues all practitioners, making them leave unwholesomeness and establish them in wholesomeness."

The two Venerables spoke to each other in this way, then rose from their seats and left.

The Venerable Śāriputra spoke thus. The Venerable Mahāmaudgalyāyana and the other bhikṣus, having heard the Venerable Śāriputra's words, rejoiced and practiced accordingly.