〔舍利弗答曰：〕「尊者！於此處，對有穢而不如實知『內有穢』者，應如次之期待，即：彼捨離彼穢，不發願、不努力、不精勤，而具貪、瞋、癡，有穢、穢污心以至命終。恰如從市肆，或打鐵店，持來一銅盤，塵垢覆蓋，其所有者既不使用又不拂拭，而〔任其〕放置於塵埃中，則其銅盤將愈增受塵垢也。如是，對彼有穢而不如實知：『內有穢』者，應如次期待，即：彼對彼穢之捨離，將不發願、不努力、不精勤，而具貪、瞋、癡，具穢、穢污心以至命終。賢者！然，又或彼有穢而如實知：『內有穢』者，應如次期待，即：彼對彼穢之捨離，將發願、努力、精勤，彼無貪、瞋、癡，無穢、無穢污心以至命終。恰如從市肆或打鐵店，持來一銅盤，塵垢覆蓋，但其所有者使用之、拂拭之，又不〔任其〕放置於塵垢中，則其銅盤他日（多日）後將清淨皎潔也。如是雖有穢，對彼有穢而如實知：『內有穢』者，應如次期待，即：彼對彼穢之捨離，將發願、努力、精勤，彼無貪、瞋、癡，無穢、無穢污心以至命終。尊者！又，對彼無穢而不如實知『內無穢』者，應如次豫想，即：將念淨相，由彼之念淨相，而破其心之貪欲，如是，彼具貪、瞋、癡，具穢、穢污心以至命終。恰如從市肆或打鐵店，持來一銅盤，清淨皎潔，其所有者既不使用、又不拂拭，而〔任其〕放置於塵埃中，則銅盤日後將愈增受穢垢。如是，雖對彼之無穢而不如實知：『內無穢』者，應如次豫想，即：將念淨相，由彼之念淨相，而破其心之貪欲，彼如是，具貪、瞋、癡，具穢、穢污心以至命終。尊者！又對彼之無穢而如實知『內無穢』者，應如次期待，即：將不念淨相，由彼之不念淨相，而不破其心之貪欲，如是彼，無貪、瞋、癡，無穢、無穢污心以至命終。恰如從市肆或打鐵店，持來一銅盤，清淨皎潔，其所有者使用之、又拂拭之，而不〔任其〕放置於塵埃中，如是，彼之銅盤他日實愈清淨皎潔。如是，對彼無穢而如實知『內無穢』者，應如次期待，即：將不念淨相，由彼之不念淨相，而不破其心貪欲，如是，彼無貪、瞋、癡，無穢、無穢污心以至命終。尊者目犍連！以此因、此緣，於此等二有穢者中，一稱為劣者，而他者稱為優者；又以此因、此緣，於此等二無穢者中，一稱為劣者，而他者稱為優者。」

Shariputra replied: "Venerable sir, in this case, for one who has defilement but does not truly understand, 'There is defilement within me,' the expectation should be this: they will not aspire, strive, or exert effort to abandon that defilement, and they will live and die with greed, hatred, and delusion, with a defiled and corrupted mind. Just as a bronze bowl brought from a shop or a blacksmith's forge, covered with dust and grime, if its owner neither uses it nor wipes it clean but leaves it lying in the dust, that bowl will only become increasingly filthy. In the same way, for one who has defilement but does not truly understand, 'There is defilement within me,' the expectation should be this: they will not aspire, strive, or exert effort to abandon that defilement, and they will live and die with greed, hatred, and delusion, with a defiled and corrupted mind.

But, venerable sir, for one who has defilement and truly understands, 'There is defilement within me,' the expectation should be this: they will aspire, strive, and exert effort to abandon that defilement, and they will live and die without greed, hatred, or delusion, with an undefiled and uncorrupted mind. Just as a bronze bowl brought from a shop or a blacksmith's forge, covered with dust and grime, if its owner uses it, wipes it clean, and does not leave it lying in the dust, that bowl will in time become clean and radiant. In the same way, for one who has defilement and truly understands, 'There is defilement within me,' the expectation should be this: they will aspire, strive, and exert effort to abandon that defilement, and they will live and die without greed, hatred, or delusion, with an undefiled and uncorrupted mind.

Venerable sir, again, for one who has no defilement but does not truly understand, 'There is no defilement within me,' the expectation should be this: they will focus on pleasing aspects of things, and by focusing on such pleasing aspects, greed will corrupt their mind. In this way, they will live and die with greed, hatred, and delusion, with a defiled and corrupted mind. Just as a bronze bowl brought from a shop or a blacksmith's forge, clean and radiant, if its owner neither uses it nor wipes it clean but leaves it lying in the dust, that bowl will in time become increasingly filthy. In the same way, for one who has no defilement but does not truly understand, 'There is no defilement within me,' the expectation should be this: they will focus on pleasing aspects of things, and by focusing on such pleasing aspects, greed will corrupt their mind. In this way, they will live and die with greed, hatred, and delusion, with a defiled and corrupted mind.

Venerable sir, again, for one who has no defilement and truly understands, 'There is no defilement within me,' the expectation should be this: they will not focus on pleasing aspects of things, and by not focusing on such pleasing aspects, greed will not corrupt their mind. In this way, they will live and die without greed, hatred, or delusion, with an undefiled and uncorrupted mind. Just as a bronze bowl brought from a shop or a blacksmith's forge, clean and radiant, if its owner uses it, wipes it clean, and does not leave it lying in the dust, that bowl will in time become even more clean and radiant. In the same way, for one who has no defilement and truly understands, 'There is no defilement within me,' the expectation should be this: they will not focus on pleasing aspects of things, and by not focusing on such pleasing aspects, greed will not corrupt their mind. In this way, they will live and die without greed, hatred, or delusion, with an undefiled and uncorrupted mind.

Venerable Moggallāna, it is for this reason and this condition that, among these two who have defilement, one is called inferior and the other superior; and it is for this reason and this condition that, among these two who have no defilement, one is called inferior and the other superior."

〔大目犍連曰：〕「尊者！雖謂『穢、穢』者，究竟其『穢』之名辭是對何而言耶？」〔舍利弗曰：〕「所云『穢』之名辭者，即是惡、不善、欲行境之同義語也。尊者！於此處，有一比丘起如次之欲望，即：我雖犯罪，願比丘眾不知『我之犯罪。』然，比丘眾對彼比丘，知『彼犯罪』之事，彼思：『彼比丘眾知我犯罪。』而憤激、抱不滿。尊者！彼之憤激、不滿，及兩者皆是穢也。尊者！於此處，有一比丘起如次之欲望，即：我雖犯罪，願比丘眾於屏處對我呵責，而不於眾中為之。然，比丘眾，對彼比丘，於眾中呵責之，而不於屏處，彼思：『比丘眾於眾中呵責我，而不於屏處。』而憤激、抱不滿。尊者！彼之憤激、不滿，兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：我雖犯罪，願同輩人呵責我，而不由非同輩人呵責。然，若由非同輩人呵責彼，而不由同輩人呵責，彼思：『由非同輩人呵責我，而不由同輩人呵責者。』而憤激、抱不滿。尊者！彼之憤激、不滿，乃兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：願我師因我之質問而對比丘眾說法，而不因其他比丘之質問而說法。然，若師因其他比丘之質問而對比丘眾說法，不因彼之質問而說法，彼思：『師因其他比丘之質問而對比丘眾說法，不因我之質問而說法。』而憤激、抱不滿。尊者！彼之憤激、不滿，乃兩者皆是穢也。尊者！於此處，又有一比丘起如次之慾望，即：願比丘眾扈從我（令我在最前而隨從我）至村里行乞，而不扈從其他比丘至村里行乞。然，比丘眾扈從其他比丘至村里行乞，而不扈從彼至村里行乞者，彼思：『比丘眾扈從其他比丘至村里行乞，而不扈從我至村里行乞。』而憤激、抱不滿。尊者！彼之憤激、不滿，乃兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：願令我於食堂得第一座、第一澡水、第一食，而不令其他比丘於食堂得第一座、第一澡水、第一食。然，若其他比丘於食堂得第一座、第一澡水、第一食，而彼於食堂不得第一座、第一澡水、第一食，彼思：『其他比丘於食堂得第一座、第一澡水、第一食，而我於食堂不得第一座、第一澡水、第一食』故，而憤激、抱不滿。尊者！彼之憤激、不滿，兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：願於食堂食畢，由我說隨喜（表示感謝），而非由其他比丘說隨喜。然，若於食堂食畢，由其他比丘說隨喜，非由彼說隨喜，彼思：『於食堂食畢，由其他比丘說隨喜，非由我說隨喜。』而憤激、抱不滿。彼之憤激、不滿，乃兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：願令我對集於園中之比丘眾說法，而不令其他比丘對集於園中之比丘眾說法。然，其他比丘對集於園中之比丘眾說法，非由彼說法，彼思：『其他比丘對集於園中之比丘眾說法，非由我為之。』而憤激、抱不滿。尊者！彼之憤激、不滿，乃兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：願令我對集於院中之比丘尼……〔乃至〕……優婆塞……〔乃至〕……優婆夷說法，而不令其他比丘對集於院中之比丘尼……〔乃至〕……優婆塞……〔乃至〕……優婆夷說法。然，其他比丘對集於院中之比丘尼……優婆塞、優婆夷說法，非由彼說法，彼思：『其他比丘對集於院中之比丘尼……優婆塞、優婆夷說法，非由我為之。』故，而憤激、抱不滿。尊者！彼之憤激、不滿，乃兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：願比丘眾應對我恭敬、尊重、尊敬及崇拜，而不對其他比丘恭敬、尊重、尊敬及崇拜。然，比丘眾對其他比丘恭敬、尊重、尊敬、崇拜，而不對彼恭敬、尊重、尊敬、崇拜，彼思：『比丘眾對其他比丘恭敬、尊重、尊敬、崇拜，而不對我恭敬、尊重、尊敬、崇拜。』而憤激、抱不滿。尊者！彼之憤激、不滿，乃兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：實願比丘尼……乃至……優婆塞……乃至……優婆夷對我恭敬、尊重、尊敬、崇拜，而不對其他比丘恭敬、尊重、尊敬、崇拜。然，比丘尼……〔乃至〕……優婆塞……〔乃至〕……優婆夷對其他比丘恭敬、尊重、尊敬、崇拜，而不對彼恭敬、尊重、尊敬、崇拜，彼思：『比丘尼……〔乃至〕……優婆塞……〔乃至〕……優婆夷對其他比丘恭敬、尊重、尊敬、崇拜，而不對我恭敬、尊重、尊敬、崇拜。』而憤激、抱不滿。尊者！彼之憤激、不滿，乃兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：願令我得良好衣服，而不令其他比丘得良好衣服。然，其他比丘得良好衣服，而彼不得良好衣服，彼思：『其他比丘得良好衣服，非由我得之。』而憤激、抱不滿。尊者！彼之憤激、不滿，乃兩者皆是穢也。尊者！於此處，又有一比丘起如次之欲望，即：願我得良好施食，乃至良好牀座、醫藥資具，而不令其他比丘得良好施食，乃至良好牀座、醫藥資具。然，其他比丘得良好施食……乃至……良好牀座、醫藥資具，非由彼得之，彼思：『其他比丘得良好施食，乃至良好牀座、醫藥資具，非由我得之。』而憤激、抱不滿。尊者！彼之憤激、不滿，乃兩者皆是穢也。尊者！所云『穢』者，即是惡、不善、欲行境域之同義語也。

[Maudgalyayana said:] "Venerable sir, though it is called 'stain, stain,' what exactly does the term 'stain' refer to?"

[Shariputra said:] "Venerable sir, the term 'stain' is a synonym for evil, unwholesome states, and the domain of desire. Venerable sir, here a monk forms a wish like this: 'If I commit an offense, may the community of monks not know that I have committed an offense.' But the community of monks comes to know that he has committed an offense. He thinks: 'The community of monks knows that I have committed an offense.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here a monk forms a wish like this: 'If I commit an offense, may the community of monks reprove me in private, and not in the midst of the assembly.' But the community of monks reprove that monk in the midst of the assembly, and not in private. He thinks: 'The community of monks reprove me in the midst of the assembly, and not in private.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'If I commit an offense, may my peers reprove me, and not those who are not my peers.' But if those who are not his peers reprove him, and not his peers, he thinks: 'Those who are not my peers reprove me, and not my peers.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May my teacher teach the Dharma to the community of monks because of my question, and not because of another monk's question.' But if the teacher teaches the Dharma to the community of monks because of another monk's question, and not because of his question, he thinks: 'The teacher teaches the Dharma to the community of monks because of another monk's question, and not because of my question.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May the community of monks follow me—with me at the front—on the almsround to the village, and not follow another monk on the almsround to the village.' But if the community of monks follows another monk on the almsround to the village, and does not follow him, he thinks: 'The community of monks follows another monk on the almsround to the village, and does not follow me.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May I receive the first seat, the first water, and the first food in the dining hall, and may another monk not receive the first seat, the first water, and the first food.' But if another monk receives the first seat, the first water, and the first food in the dining hall, and he does not receive the first seat, the first water, and the first food, he thinks: 'Another monk receives the first seat, the first water, and the first food in the dining hall, and I do not receive the first seat, the first water, and the first food.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May I give the words of appreciation after the meal in the dining hall, and not another monk.' But if another monk gives the words of appreciation after the meal in the dining hall, and not he, he thinks: 'Another monk gives the words of appreciation after the meal in the dining hall, and not I.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May I teach the Dharma to the community of monks gathered in the park, and not another monk.' But if another monk teaches the Dharma to the community of monks gathered in the park, and not he, he thinks: 'Another monk teaches the Dharma to the community of monks gathered in the park, and not I.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May I teach the Dharma to the nuns gathered in the courtyard … [and so on] … the laymen … [and so on] … the laywomen, and not another monk.' But if another monk teaches the Dharma to the nuns gathered in the courtyard … the laymen … the laywomen, and not he, he thinks: 'Another monk teaches the Dharma to the nuns … the laymen … the laywomen, and not I.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May the community of monks honor, respect, revere, and venerate me, and not another monk.' But if the community of monks honors, respects, reveres, and venerates another monk, and not him, he thinks: 'The community of monks honors, respects, reveres, and venerates another monk, and not me.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May the nuns … [and so on] … the laymen … [and so on] … the laywomen honor, respect, revere, and venerate me, and not another monk.' But if the nuns … [and so on] … the laymen … [and so on] … the laywomen honor, respect, revere, and venerate another monk, and not him, he thinks: 'The nuns … [and so on] … the laymen … [and so on] … the laywomen honor, respect, revere, and venerate another monk, and not me.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May I receive fine robes, and may another monk not receive fine robes.' But if another monk receives fine robes, and he does not, he thinks: 'Another monk receives fine robes, and not I.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, here again a monk forms a wish like this: 'May I receive fine almsfood, and fine bedding and seats, and fine medicinal requisites, and may another monk not receive fine almsfood, and fine bedding and seats, and fine medicinal requisites.' But if another monk receives fine almsfood … and fine bedding and seats, and fine medicinal requisites, and not he, he thinks: 'Another monk receives fine almsfood, and fine bedding and seats, and fine medicinal requisites, and not I.' And he becomes agitated and resentful. Venerable sir, that agitation and resentment—both are stains.

Venerable sir, the term 'stain' is a synonym for evil, unwholesome states, and the domain of desire."

尊者！任何比丘，若彼被聞、見未捨離此等惡、不善、欲行之境域，雖然彼是閑林住者、僻陬獨住者，又，是乞食者、次第乞食者、〔著〕糞掃衣者、粗服者，彼之同行者則對彼不恭敬、不尊重、不尊敬、不崇拜。何以故？以聞、見彼尊者未捨離此等惡、不善、欲行之域故也。尊者！譬如，於此處，從市肆或打鐵店，持來一清淨皎潔之銅盤，其所有者盛以蛇屍或狗屍、人屍，以其他銅盤覆蓋之，而持到市肆。其有人見曰：『君！其藏何者耶？是如何殊妙之物耶？』即開其蓋而觀之。觀已，起惡心、不吉利、厭惡之念；飢者不生食欲、何況飽食者耶？茫然！啞然！如是，尊者！任何比丘，若彼被聞、見未捨離此等惡、不善、欲行之境域，雖然彼是閑林住者、僻陬之獨住者，又，是乞食者、次第乞食者、〔著〕糞掃衣者、粗服者，彼之同行者則對彼不恭敬、不尊重、不尊敬、不崇拜，何以故？以見、聞彼長老未捨離此等惡、不善、欲行之域故也。

Venerable sir, if a monk has not abandoned these evil, unwholesome states of sensual desire—things that are seen and heard—then even if he lives in a secluded forest, dwells alone in a remote corner, and is one who eats only almsfood, seeks alms from house to house, wears rag-robes, and wears coarse garments, his fellow practitioners will not honor him, will not respect him, will not revere him, and will not venerate him. Why is that? Because they have seen and heard that this venerable one has not abandoned these evil, unwholesome states of sensual desire.

Venerable sir, it is like a clean, bright copper dish brought from a marketplace or a blacksmith's shop. Its owner fills it with a snake's carcass, a dog's carcass, or a human corpse, covers it with another copper dish, and carries it to the marketplace. Someone sees it and says, "Friend, what is hidden there? What is this wonderful thing?" Then he lifts the lid and looks inside. Having looked, he is filled with disgust, revulsion, and loathing; even a hungry person would have no appetite, let alone one who is already full. How shocking! How appalling!

So too, venerable sir, if a monk has not abandoned these evil, unwholesome states of sensual desire—things that are seen and heard—then even if he lives in a secluded forest, dwells alone in a remote corner, and is one who eats only almsfood, seeks alms from house to house, wears rag-robes, and wears coarse garments, his fellow practitioners will not honor him, will not respect him, will not revere him, and will not venerate him. Why is that? Because they have seen and heard that this elder has not abandoned these evil, unwholesome states of sensual desire.

尊者！又，任何比丘，若彼被見、聞已捨離此等惡、不善、欲行，雖然彼近聚落而住、受請食、纏欲服者，彼之同行者則對彼恭敬、尊重、尊敬、崇拜。何以故？以見、聞彼尊者，已捨離惡、不善、欲行之境域故也。尊者！譬如，於此處，從市肆或打鐵店，持來一清淨皎潔之銅盤，其所有者盛以白淨米粥，加種種調味、藥味，以其他銅盤覆蓋之，而持到市肆，其有人見曰：『君！其藏何者耶？是如何殊妙之物耶？』即開其蓋而觀之，觀已，〔不但〕不起不好、不吉利、厭惡之念，雖飽滿者亦生食欲，何況飢者耶？如是，尊者！任何比丘，若彼被見、聞，已捨離此等惡、不善、欲行之境域，雖然彼近聚落而住、受請食、纏俗服者，彼之同行者則對彼恭敬、尊重、尊敬、崇拜。何以故？以見、聞彼尊者，已捨離此等惡、不善、欲行之境域故也。」

Venerable sir, furthermore, if a monk has, as seen and heard, abandoned these evil, unwholesome, and desire-driven behaviors—even though he lives near a village, accepts invited meals, and wears the robes of household life—his fellow practitioners respect, honor, revere, and venerate him. Why is that? Because it has been seen and heard that this venerable one has abandoned the domain of evil, unwholesome, and desire-driven behaviors.

Venerable sir, suppose someone brings a clean, bright copper plate from a marketplace or a blacksmith's shop, and its owner fills it with pure white rice porridge seasoned with various condiments and medicinal flavors, covers it with another copper plate, and carries it to the marketplace. Someone seeing it says: 'Friend, what is hidden there? What is this wonderful thing?' He lifts the lid and looks. Having looked, he does not give rise to thoughts of distaste, inauspiciousness, or revulsion; even one who is full would develop an appetite, let alone one who is hungry. In the same way, venerable sir, if a monk has, as seen and heard, abandoned these evil, unwholesome, and desire-driven behaviors—even though he lives near a village, accepts invited meals, and wears ordinary robes—his fellow practitioners respect, honor, revere, and venerate him. Why is that? Because it has been seen and heard that this venerable one has abandoned the domain of evil, unwholesome, and desire-driven behaviors."

如是說時，尊者大目犍連對尊者舍利弗曰：「尊者舍利弗！我想起一譬喻。」〔舍利弗曰：〕「尊者目犍連！其說之。」〔尊者大目犍連乃曰：〕「一時，我在王舍城山圍城內，時，我晨早著衣，執持衣缽，至王舍城行乞。爾時，造車師之子三彌提正在造車輞。其時，原為造車師之弟子，為邪命外道盤陀子（裸身苦行者）立於彼前。於此處，原為造車師之弟子邪命外道盤陀子生如次念：『嗚呼！此造車師之弟子三彌提將矯正此車輞之此歪、此彎曲、此缺點，使此車輞成為不歪、不曲、無缺點、清淨、最堅牢也。』而當原為造車師弟子之邪命外道心如是念時，如是，造車師之弟子三彌提矯正彼車輞之彼歪、彼彎曲、彼缺點。如是，彼盤陀子歡喜，發如次歡喜之言曰：『其以心知心而矯正之，使不相違也。』如是，又，於此處，有無信之人，為生活故，無信心卻由在家成為出家行者，為奸詐、詭詐、欺誑，掉舉、憍傲，浮動、饒舌、雜話者，不防護根門、不知食之節制、懈怠其注意，不念願（不渴仰）真沙門、於學不專精、浪費散慢、前進於墮落，以遠離為重荷而逃避、懈怠不精進、失念、無思念（神志不清醒）、無定心、散亂心、而無智慧闇昧，對彼等，尊者舍利弗是以心知〔彼等〕心而依此法門矯正使不相違也。又，於此處，有善男子有信心，由富貴家成為出家行者，不為奸詐、詭詐、欺誑、掉舉、憍傲、浮動、饒舌、雜話者，善防護根門、於食有節制、深勤注意、念願真沙門、學專精、不浪費、散慢、以墮落為重荷而逃避、前進於遠離、勤勇精進、念確立、有思念、定心專念有智慧而無闇昧。彼等聽聞尊者舍利弗所說此法門，必定對其語及意詳細吟味，如〔渴得〕飲，如〔飢得〕食。真是善哉！使同行者從不善轉為善而安立之。尊者！恰如年青之青年男女，好裝飾，洗頭畢，或得青蓮華鬘、或雨生華鬘、或得善思華鬘，以兩手取之而如是裝飾於頭上。如是，尊者！於此處，有善男子，有信心而由在家成為出家行者，彼不奸詐……無闇昧，彼等聽聞尊者舍利弗所說此法門，必定對其語及意詳細吟味，如〔渴得〕飲，如〔飢得〕食。真是善哉！使同行者從不善轉為善而安立之。」實如是，彼等兩高德相互善說、相互隨喜也。——

When this was said, Venerable Mahā Moggallāna said to Venerable Sāriputra: "Venerable Sāriputra, a simile has occurred to me." [Sāriputra said:] "Venerable Moggallāna, tell it." [Venerable Mahā Moggallāna said:]

"At one time, I was in Rājagaha, on Mount Vulture Peak. Then, in the morning, I dressed, took my robe and bowl, and went into Rājagaha for alms. At that time, the chariot-maker's son Sammitī was shaping a wheel rim. And at that time, the naked ascetic Paṇḍu, formerly a chariot-maker's apprentice, was standing in front of him. Then the naked ascetic Paṇḍu, formerly a chariot-maker's apprentice, had this thought: 'Oh, that the chariot-maker's son Sammitī might correct this warp, this bend, this flaw in the wheel rim, and make this wheel rim free of warp, free of bend, free of flaw, pure, and most firm.' And as the naked ascetic, formerly a chariot-maker's apprentice, was thinking thus, just so did the chariot-maker's son Sammitī correct that warp, that bend, that flaw in the wheel rim. Then that Paṇḍu was delighted and spoke these words of delight: 'He corrects it by knowing mind with mind, so that it does not go against him.'

"So too here, there are faithless people who have gone forth from the household life into homelessness for the sake of livelihood, without faith, who are deceitful, fraudulent, and deceptive, restless, arrogant, fickle, garrulous, and fond of idle talk, who do not guard the sense doors, do not know moderation in food, are slack in their attention, do not aspire to the true renunciant life, are not devoted to the training, are wasteful and lax, advance toward decline, take solitude as a burden and flee from it, are lazy and without diligence, are unmindful, without clear comprehension, without concentration, with scattered minds, and without wisdom, blind. Toward them, Venerable Sāriputra, knowing their minds with his own mind, corrects them by this teaching so that they do not go against it.

"And too here, there are good people of good family who have gone forth from the household life into homelessness with faith, who are not deceitful, fraudulent, or deceptive, not restless, arrogant, fickle, garrulous, or fond of idle talk, who well guard the sense doors, know moderation in food, are deeply devoted to attention, aspire to the true renunciant life, are devoted to the training, are not wasteful or lax, do not take decline as a burden and flee from it, advance toward solitude, are diligent and energetic, with mindfulness established, with clear comprehension, with concentrated minds and mindful, with wisdom and not blind. Hearing this teaching spoken by Venerable Sāriputra, they will surely savor his words and meaning in detail, as one who is thirsty [receives] a drink, as one who is hungry [receives] food. It is truly excellent! He turns his fellow practitioners from the unwholesome to the wholesome and establishes them in it.

"Venerable sir, just as a young man or woman fond of adornment, having washed the head, might obtain a garland of blue lotuses, or a garland of rain-born flowers, or a garland of well-woven flowers, and taking it with both hands, adorn it on the head — so too, venerable sir, here there are good people of good family who have gone forth from the household life into homelessness with faith, who are not deceitful ... not blind. Hearing this teaching spoken by Venerable Sāriputra, they will surely savor his words and meaning in detail, as one who is thirsty [receives] a drink, as one who is hungry [receives] food. It is truly excellent! He turns his fellow practitioners from the unwholesome to the wholesome and establishes them in it."

Thus indeed did those two great elders speak well to each other and rejoice with each other.

[Maudgalyayana said:] "Venerable sir, though it is called 'stain, stain,' what exactly does the term 'stain' refer to?"

Venerable sir, the term 'stain' is a synonym for evil, unwholesome states, and the domain of desire."

Thus indeed did those two great elders speak well to each other and rejoice with each other.

Majjhima Nikāya (Volumes 1-4) (中部經典)

Majjhima Nikāya (Volumes 1-4) (中部經典)