English
And whatever, friend, is that anger, and whatever is that displeasure – both of these are blemishes. It is possible, friend, that a certain monk here might have such a wish: ‘Oh, that I might commit an offense, and the monks might admonish me privately, not in the midst of the Sangha!’ It is possible, friend, that the monks might admonish that monk in the midst of the Sangha, not privately. ‘The monks admonish me in the midst of the Sangha, not privately’ – so he becomes angry, displeased. And whatever, friend, is that anger, and whatever is that displeasure – both of these are blemishes. It is possible, friend, that a certain monk here might have such a wish: ‘Oh, that I might commit an offense, and a suitable person might admonish me, not an unsuitable person!’ It is possible, friend, that an unsuitable person might admonish that monk, not a suitable person. ‘An unsuitable person admonishes me, not a suitable person’ – so he becomes angry, displeased. And whatever, friend, is that anger and what is displeasure – both of these are defilements. “There is this possibility, friends, that a certain bhikkhu here might have such a wish arise: ‘Oh, if only the Teacher would question me again and again and teach the Dhamma to the bhikkhus, and not question any other bhikkhu again and again and teach the Dhamma to the bhikkhus.’ There is this possibility, friends, that the Teacher might question another bhikkhu again and again and teach the Dhamma to the bhikkhus, and not question that bhikkhu again and again and teach the Dhamma to the bhikkhus. ‘The Teacher questions another bhikkhu again and again and teaches the Dhamma to the bhikkhus, but does not question me again and again and teach the Dhamma to the bhikkhus’ – so he becomes angry, displeased. And what is anger, friends, and what is displeasure – both of these are defilements. “There is this possibility, friends, that a certain bhikkhu here might have such a wish arise: ‘Oh, if only the bhikkhus would put me first, put me first, and enter the village for alms, and not put any other bhikkhu first, put him first, and enter the village for alms.’ There is this possibility, friends, that the bhikkhus might put another bhikkhu first, put him first, and enter the village for alms, and not put that bhikkhu first, put him first, and enter the village for alms. ‘The bhikkhus put another bhikkhu first, put him first, and enter the village for alms, but do not put me first, put me first, and enter the village for alms’ – so he becomes angry, displeased. And what is anger, friends, and what is displeasure – both of these are defilements. “There is this possibility, friends, that a certain bhikkhu here might have such a wish arise: ‘Oh, if only I alone would receive the foremost seat, the foremost water, the foremost alms-food at the alms-hall, and no other bhikkhu would receive the foremost "first seat, first water, first alms-food." It is possible, friends, that another bhikkhu might get the first seat, first water, first alms-food at the meal, and that bhikkhu might not get the first seat, first water, first alms-food at the meal. "Another bhikkhu gets the first seat, first water, first alms-food at the meal, but I do not get the first seat, first water, first alms-food at the meal" - thus he becomes angry, displeased. And indeed, friends, that anger, and that displeasure - both of these are defilements. It is possible, friends, that a certain bhikkhu might have such a wish arise: "Oh, if only I myself, having eaten at the meal, might give thanks, and no other bhikkhu, having eaten at the meal, might give thanks!" It is possible, friends, that another bhikkhu, having eaten at the meal, might give thanks, and that bhikkhu might not, having eaten at the meal, give thanks. "Another bhikkhu, having eaten at the meal, gives thanks, but I, having eaten at the meal, do not give thanks" - thus he becomes angry, displeased. And indeed, friends, that anger, and that displeasure - both of these are defilements. It is possible, friends, that a certain bhikkhu might have such a wish arise: "Oh, if only I myself might teach the Dhamma to bhikkhus who have come to the monastery, and no other bhikkhu might teach the Dhamma to bhikkhus who have come to the monastery!" It is possible, friends, that another bhikkhu might teach the Dhamma to bhikkhus who have come to the monastery, and that bhikkhu might not teach the Dhamma to bhikkhus who have come to the monastery. "Another bhikkhu teaches the Dhamma to bhikkhus who have come to the monastery, but I do not teach the Dhamma to bhikkhus who have come to the monastery" - thus he becomes angry, displeased. And indeed, friends, that anger, and that displeasure - both of these are defilements. It is possible, friends, that a certain bhikkhu might have such a wish arise: "Oh, if only I myself might [teach] the Dhamma to bhikkhunis who have come to the monastery... I should teach the Dhamma... to laymen I should teach the Dhamma... to laywomen I should teach the Dhamma. No other monk should teach the Dhamma to laywomen who have come to the monastery. But it is possible, friends, that another monk might teach the Dhamma to laywomen who have come to the monastery, and that monk might not teach the Dhamma to laywomen who have come to the monastery. "Another monk teaches the Dhamma to laywomen who have come to the monastery, but I do not teach the Dhamma to laywomen who have come to the monastery!" Thus he becomes angry, displeased. And indeed, friends, that anger and that displeasure – both of these are defilements. It is possible, friends, that a certain monk might have such a wish arise: "Oh, if only monks would honor me, respect me, esteem me, revere me, and not honor, respect, esteem, or revere any other monk!" But it is possible, friends, that monks might honor, respect, esteem, revere another monk, and not honor, respect, esteem, or revere that monk. "Monks honor, respect, esteem, revere another monk, but monks do not honor, respect, esteem, revere me!" Thus he becomes angry, displeased. And indeed, friends, that anger and that displeasure – both of these are defilements. It is possible, friends, that a certain monk might have such a wish arise: "Oh, if only nuns... laymen... laywomen would honor me, respect me, esteem me, revere me, and not honor, respect, esteem, or revere any other monk!" But it is possible, friends, that laywomen might honor, respect, esteem, revere another monk, and not honor, respect, esteem, or revere that monk. "Another monk... Others the lay followers honor, respect, esteem, revere. Me the lay followers do not honor, respect, esteem, revere. Thus he is angry, displeased. Whatever, friend, is anger, whatever is displeasure – both of these are defilement. It is possible, friend, that a certain monk might have such a wish arise: 'Oh, if only I alone were a recipient of exquisite robes, and no other monk were a recipient of exquisite robes.' It is possible, friend, that another monk might be a recipient of exquisite robes, and that monk might not be a recipient of exquisite robes. 'Another monk is a recipient of exquisite robes, I am not a recipient of exquisite robes.' Thus he is angry, displeased. Whatever, friend, is anger, whatever is displeasure – both of these are defilement. It is possible, friend, that a certain monk might have such a wish arise: 'Oh, if only I alone were a recipient of exquisite almsfood... of exquisite lodgings... of exquisite requisites for the sick, medicines, and supplies, and no other monk were a recipient of exquisite requisites for the sick, medicines, and supplies.' It is possible, friend, that another monk might be a recipient of exquisite requisites for the sick, medicines, and supplies, and that monk might not be a recipient of exquisite requisites for the sick, medicines, and supplies. 'Another monk is a recipient of exquisite requisites for the sick, medicines, and supplies, I am not a recipient of exquisite requisites for the sick, medicines, and supplies.' Thus he is angry, displeased. Whatever, friend, is anger, whatever is displeasure – both of these are defilement. This, friend, is a designation for these evil, unwholesome, wish-related things, namely, defilement. 61. Whoever, friend, Friends, for a bhikkhu, these evil, unwholesome desires are seen and heard as not abandoned, even if he is a forest dweller, a dweller in a secluded lodging, an alms-gatherer, walking for alms in due order, a rag-robe wearer, wearing coarse robes; his fellow practitioners do not honor him, do not respect him, do not revere him, do not worship him. For what reason? Because for that venerable one, these evil, unwholesome desires are seen and heard as not abandoned. Just as, friends, a bronze bowl is brought from a shop or a blacksmith's family, pure and clean. Its owners, having put a snake's corpse, or a dog's corpse, or a human corpse into it, and covered it with another bronze bowl, might go through the marketplace. People seeing it might say, 'Hey, what is that being carried, like something to be known?' They might get up, uncover it, and look. At the very sight of it, unpleasantness would arise, revulsion would arise, disgust would arise; even hungry people would not want to eat it, much less those who are full. Just so, friends, for any bhikkhu for whom these evil, unwholesome desires are seen and heard as not abandoned, even if he is a forest dweller, a dweller in a secluded lodging, an alms-gatherer, walking for alms in due order, a rag-robe wearer, wearing coarse robes; his fellow practitioners do not honor him, do not respect him, do not revere him, do not worship him. For what reason? Because for that venerable one, these evil, unwholesome desires are seen and heard as not abandoned. 62. For any bhikkhu, friends, for whom these evil, unwholesome desires are seen and heard as abandoned, even if he is a village dweller, one who accepts invitations,