Middle Discourses 5 Without Defects | Buddha Words

 Middle Discourses 5 Without Defects

So, I have heard. 

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Sāriputta addressed the monks: “Reverends, monks!”

“Reverend,” they replied. Sāriputta said this:

“Reverends, these four people are found in the world.

What four? 

One person with a defect doesn’t truly understand: ‘There is a defect in me.’

But another person with a defect does truly understand: ‘There is a defect in me.’ 

One person without a defect doesn’t truly understand: ‘There is no defect in me.’ 

But another person without a defect does truly understand: ‘There is no defect in me.’ 

In this case, of the two persons with a defect, the one who doesn’t understand is said to be worse, while the one who does understand is better. And of the two persons without a defect, the one who doesn’t understand is said to be worse, while the one who does understand is better.”

When he said this, Venerable Mahā Moggallāna said to him:

“What is the cause, Reverend Sāriputta, what is the reason why, of the two persons with a defect, one is said to be worse and one better? And what is the cause, what is the reason why, of the two persons without a defect, one is said to be worse and one better?”

“Reverends, take the case of the person who has a defect and does not understand it. You can expect that they won’t generate enthusiasm, make an effort, or rouse up energy to give up that defect. And they will die with greed, hate, and delusion, with defect, with a corrupted mind. 

Suppose a bronze cup was brought from a shop or smithy covered with dirt or stains. And the owners neither used it or had it cleaned, but kept it in a dirty place. Over time, wouldn’t that bronze dish get even dirtier and more stained?”

“Yes, reverend.”

“So, take the case of the person who has a defect and does not understand it. You can expect that they won’t generate enthusiasm, make an effort, or rouse up energy to give up that defect. And they will die with greed, hate, and delusion, with defect, with a corrupted mind. 

Then, Take the case of the person who has a defect and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that defect. And they will die without greed, hate, and delusion, without defect, without corrupted mind. 

Suppose a bronze cup was brought from a shop or smithy covered with dirt or stains. But the owners used it and had it cleaned, and didn’t keep it in a dirty place. Over time, wouldn’t that bronze cup get cleaner and brighter?”

“Yes, reverend.”

“So, take the case of the person who has a defect and does understand it. You can expect that they will generate enthusiasm, make an effort, and rouse up energy to give up that defect. And they will die without greed, hate, and delusion, without defect, without corrupted mind

Then, Take the case of the person who doesn’t have a defect but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind. And they will die with greed, hate, and delusion, with defect, with a corrupted mind. 

Suppose a bronze cup was brought from a shop or smithy clean and bright. And the owners neither used it or had it cleaned, but kept it in a dirty place. Over time, wouldn’t that bronze cup get dirtier and more stained?”

“Yes, reverend.”

“So, take the case of the person who doesn’t have a defect but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind. And they will die with greed, hate, and delusion, with defect, with a corrupted mind. 

Then, take the case of the person who doesn’t have a defect and does understand it. You can expect that they won’t focus on the feature of beauty, and because of that, lust won’t infect their mind. And they will die without greed, hate, and delusion, without defect, without corrupted mind. 

Suppose a bronze cup was brought from a shop or smithy clean and bright. And the owners used it and had it cleaned, and didn’t keep it in a dirty place. Over time, wouldn’t that bronze cup get cleaner and brighter?”

“Yes, reverend.”

“So, take the case of the person who doesn’t have a defect and does understand it. You can expect that they won’t focus on the feature of beauty, and because of that, lust won’t infect their mind. And they will die without greed, hate, and delusion, without defect, without corrupted mind. 

This is the cause, this is the reason why, of the two persons with a defect, one is said to be worse and one is better. Also, this is the cause, this is the reason why, of the two persons without a defect, one is said to be worse and one is better.”

“Reverend, the word ‘defect’ is spoken of. But what is ‘defect’ a term for?”

“Reverend, ‘defect’ is a term for the spheres of bad, unskillful wishes.

It’s possible that some monk might wish: ‘If I commit an offense, I hope the monks don’t find out!’ But it’s possible that the monks do find out that that monk has committed an offense. Thinking, ‘The monks have found out about my offense,’ they get angry and bitter. And that anger and that bitterness are both defects.

It’s possible that some monk might wish: ‘If I commit an offense, I hope the monks accuse me in private, not in the middle of the Saṅgha community.’ But it’s possible that the monks do accuse that monk in the middle of the Saṅgha community has committed an offense. Thinking, ‘The monks have found out about my offense,’ they get angry and bitter. And that anger and that bitterness are both defects.

It’s possible that some monk might wish: ‘If I commit an offense, I hope I’m accused by a counterpart, not by someone who is not a counterpart.’ But it’s possible that someone who is not a counterpart accuses that monk has committed an offense. Thinking, ‘The monks have found out about my offense,’ they get angry and bitter. And that anger and that bitterness are both defects.

It’s possible that some monk might wish: ‘Oh, I hope the Teacher will teach the monks by repeatedly questioning me alone, not some other monk.’ But it’s possible that the Teacher will teach the monks by repeatedly questioning some other monk …

It’s possible that some monk might wish: ‘Oh, I hope the monks will enter the village for the meal putting me at the very front, not some other monk.’ But it’s possible that the monks will enter the village for the meal putting some other monk at the very front …

It’s possible that some monk might wish: ‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other monk.’ But it’s possible that some other monk gets the best seat, the best drink, and the best almsfood in the refectory …

It’s possible that some monk might wish: ‘I hope that I alone give the verses of appreciation after eating in the refectory, not some other monk.’ But it’s possible that some other monk gives the verses of appreciation after eating in the refectory …

It’s possible that some monk might wish: ‘Oh, I hope that I might teach the Dhamma to the monks, nuns, laymen, and laywomen in the monastery, not some other monk.’ It is an offence for a monk to teach nuns with a worldly motive …

But it’s possible that some other monk teaches the Dhamma …

It’s possible that some monk might wish: ‘Oh, I hope that the monks, nuns, laymen, and laywomen will honor, respect, revere, and venerate me alone, not some other monk.’

But it’s possible that some other monk is honored, respected, revered, and venerated …

It’s possible that some monk might wish: ‘I hope I get the nicest robes, almsfood, lodgings, and medicines and supplies for the sick, not some other monk.’ But it’s possible that some other monk gets the nicest robes, almsfood, lodgings, and medicines and supplies for the sick …

Thinking, ‘Some other monk has got the nicest robes, almsfood, lodgings, and medicines and supplies for the sick’, they get angry and bitter. And that anger and that bitterness are both defects.

‘Defect’ is a term for these spheres of bad, unskillful wishes.

Suppose these spheres of bad, unskillful wishes are seen and heard to be not given up by a monk. Even though they dwell in the wilderness, in remote lodgings, eat only almsfood, wander indiscriminately for almsfood, wear rag robes, and wear shabby robes, their spiritual companions don’t honor, respect, revere, and venerate them. 

 Why is that? 

It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable. 

Suppose a bronze dish was brought from a shop or smithy clean and bright. The owners were to prepare it with the corpse of a snake, a dog, or a human, cover it with a bronze lid, and parade it through the market-place. When people saw it they’d say: ‘My good man, what is it that you’re carrying like a precious treasure?’ So they’d open up the lid for people to look inside. But as soon as they saw it they were filled with loathing, revulsion, and disgust. Not even those who were hungry wanted to eat it, let alone those who had eaten.

In the same way, when these spheres of bad, unskillful wishes are seen and heard to be not given up by a monk … their spiritual companions don’t honor, respect, revere, and venerate them. 

Why is that? 

It’s because these spheres of bad, unskillful wishes are seen and heard to be not given up by that venerable.

Suppose these spheres of bad, unskillful wishes are seen and heard to be given up by a monk. Even though they dwell within a village, accept invitations to a meal, and wear robes offered by householders, their spiritual companions honor, respect, revere, and venerate them. 

Why is that? 

It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable. 

Suppose a bronze cup was brought from a shop or smithy clean and bright. The owners were to prepare it with boiled fine rice with the dark grains picked out and served with many soups and sauces, cover it with a bronze lid, and parade it through the market-place. When people saw it they’d say: ‘My good man, what is it that you’re carrying like a precious treasure?’ So they’d open up the lid for people to look inside. And as soon as they saw it they were filled with liking, attraction, and relish. Even those who had eaten wanted to eat it, let alone those who were hungry.

In the same way, when these spheres of bad, unskillful wishes are seen and heard to be given up by a monk … their spiritual companions honor, respect, revere, and venerate them. Why is that? It’s because these spheres of bad, unskillful wishes are seen and heard to be given up by that venerable.”

When he said this, Venerable Mahāmoggallāna said to him, “Reverend Sāriputta, a simile strikes me.”

“Then speak as you feel inspired,” said Sāriputta.

“Reverend, this one time I was staying right here in Rājagaha, the Mountainfold. Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms. Now at that time Samīti of the wainwrights was carved the rim of a chariot wheel. The Ājīvaka ascetic Paṇḍuputta, who was formerly of the wainwrights, was standing by, and this thought came to his mind: 

‘Oh, I hope Samīti the wainwright carved out the crooks, bends, and flaws in this rim. Then the rim will be rid of crooks, bends, and flaws, pure, and consolidated in the core.’ And Samīti carved out the flaws in the rim just as Paṇḍuputta thought. Then Paṇḍuputta expressed his gladness: ‘He carves like he knows my heart with his heart!’

In the same way, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re not mindful, lacking transformed wisdom and samadhi, with straying minds, witless and idiotic. Venerable Sāriputta carves their faults with this exposition of the teaching as if he knows my heart with his heart! 

 
But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with transformed wisdom and samadhi, and unified minds; wise and clever. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and enjoy it, as it were. And in speech and thought they say: ‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’ 

Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. Presented with a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say: ‘It’s good, sirs, that he draws his spiritual companions away from the unskillful and establishes them in the skillful.’”

And so these two spiritual great agreed with each others’ fine words.

Majjhima Nikaya, Middle Length Discourses