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Majjhima Nikāya 7

Vatthasutta

The Simile of the Cloth · Translation: Bhikkhu Sujato, SuttaCentral

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in the teachingdhamme with experiential confidenceaveccappasādena endowedsamannāgato ishoti:
well explained‘svākkhāto by the Blessed Onebhagavatā the teachingdhammo visible in this lifesandiṭṭhiko immediately effectiveakāliko inviting inspectionehipassiko leading onwardopaneyyiko individuallypaccattaṁ to be knownveditabbo by the wise (quote)viññūhī’ti;

They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

in the Saṅghasaṅghe with experiential confidenceaveccappasādena endowedsamannāgato ishoti:
practicing well‘suppaṭipanno of the Blessed Onebhagavato the disciples' Saṅghasāvakasaṅgho, practicing directlyujuppaṭipanno of the Blessed Onebhagavato the disciples' Saṅghasāvakasaṅgho, practicing methodicallyñāyappaṭipanno of the Blessed Onebhagavato the disciples' Saṅghasāvakasaṅgho, practicing properlysāmīcippaṭipanno of the Blessed Onebhagavato the disciples' Saṅghasāvakasaṅgho, namelyyadidaṁ the fourcattāri pairs of personspurisayugāni, the eightaṭṭha individual personspurisapuggalā. thisEsa of the Blessed Onebhagavato the disciples' Saṅghasāvakasaṅgho worthy of offeringsāhuneyyo worthy of hospitalitypāhuneyyo worthy of donationdakkhiṇeyyo worthy of reverenceañjalikaraṇīyo, supremeanuttaraṁ field of meritpuññakkhettaṁ for the world (quote)lokassā’ti.

They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

to this extentYathodhi indeedkho and by himpanassa given upcattaṁ ishoti eliminatedvantaṁ releasedmuttaṁ abandonedpahīnaṁ relinquishedpaṭinissaṭṭhaṁ, heso in the Buddha‘buddhe with experiential confidenceaveccappasādena I am endowed (quote)samannāgatomhī’ti he gainslabhati inspiration in the meaningatthavedaṁ, he gainslabhati inspiration in the teachingdhammavedaṁ, he gainslabhati connected with the teachingdhammūpasaṁhitaṁ joypāmojjaṁ.
for one who is joyfulPamuditassa rapturepīti is bornjāyati, for one of rapturous mindpītimanassa the bodykāyo becomes tranquilpassambhati, one of tranquil bodypassaddhakāyo blisssukhaṁ feelsvedeti, for one who is blissfulsukhino the mindcittaṁ becomes immersedsamādhiyati;

When a mendicant has discarded, eliminated, released, given up, and relinquished to this extent, thinking, ‘I have experiential confidence in the Buddha …

in the teaching‘dhamme and so on…pe…

the teaching …

in the Saṅghasaṅghe with experiential confidenceaveccappasādena I am endowed (quote)samannāgatomhī’ti he gainslabhati inspiration in the meaningatthavedaṁ, he gainslabhati inspiration in the teachingdhammavedaṁ, he gainslabhati connected with the teachingdhammūpasaṁhitaṁ joypāmojjaṁ;
for one who is joyfulpamuditassa rapturepīti is bornjāyati, for one of rapturous mindpītimanassa the bodykāyo becomes tranquilpassambhati, one of tranquil bodypassaddhakāyo blisssukhaṁ feelsvedeti, for one who is blissfulsukhino the mindcittaṁ becomes immersedsamādhiyati.

the Saṅgha,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.

to this extent‘Yathodhi indeedkho andpana by meme given upcattaṁ eliminatedvantaṁ releasedmuttaṁ abandonedpahīnaṁ relinquished (quote)paṭinissaṭṭhan’ti he gainslabhati inspiration in the meaningatthavedaṁ, he gainslabhati inspiration in the teachingdhammavedaṁ, he gainslabhati connected with the teachingdhammūpasaṁhitaṁ joypāmojjaṁ;
for one who is joyfulpamuditassa rapturepīti is bornjāyati, for one of rapturous mindpītimanassa the bodykāyo becomes tranquilpassambhati, one of tranquil bodypassaddhakāyo blisssukhaṁ feelsvedeti, for one who is blissfulsukhino the mindcittaṁ becomes immersedsamādhiyati.

Thinking: ‘I have discarded, eliminated, released, given up, and relinquished to this extent,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

heSa indeedkho thatso, monksbhikkhave, monkbhikkhu of such ethicsevaṁsīlo of such qualitiesevaṁdhammo of such wisdomevaṁpañño even if of fine ricesālīnañcepi almsfoodpiṇḍapātaṁ he eatsbhuñjati with dark grains removedvicitakāḷakaṁ with many soupsanekasūpaṁ with many saucesanekabyañjanaṁ, not for himnevassa thattaṁ ishoti an obstacleantarāyāya.
just asSeyyathāpi, monksbhikkhave, a clothvatthaṁ defiledsaṅkiliṭṭhaṁ stainedmalaggahitaṁ clear wateracchodakaṁ owing toāgamma pureparisuddhaṁ becomeshoti cleanpariyodātaṁ, a furnace mouthukkāmukhaṁ orvā owing topanāgamma native goldjātarūpaṁ pureparisuddhaṁ becomeshoti cleanpariyodātaṁ;
just soevameva indeedkho, monksbhikkhave, a monkbhikkhu of such ethicsevaṁsīlo of such qualitiesevaṁdhammo of such wisdomevaṁpañño even if of fine ricesālīnañcepi almsfoodpiṇḍapātaṁ he eatsbhuñjati with dark grains removedvicitakāḷakaṁ with many soupsanekasūpaṁ with many saucesanekabyañjanaṁ, not for himnevassa thattaṁ ishoti an obstacleantarāyāya.

When a mendicant of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them. Compare with cloth that is dirty and soiled; it can be made pure and clean by pure water. Or native gold, which can be made pure and bright by a forge. In the same way, when a mendicant of such ethics, such qualities, and such wisdom eats boiled fine rice with the dark grains picked out and served with many soups and sauces, that is no obstacle for them.

heSo imbued with lovemettāsahagatena with a heartcetasā oneekaṁ directiondisaṁ having pervadedpharitvā dwellsviharati, likewisetathā the seconddutiyaṁ, likewisetathā the thirdtatiyaṁ, likewisetathā the fourthcatutthaṁ. thusIti above and belowuddhamadho acrosstiriyaṁ everywheresabbadhi to all as to oneselfsabbattatāya the entiresabbāvantaṁ worldlokaṁ imbued with lovemettāsahagatena with a heartcetasā abundantvipulena expansivemahaggatena limitlessappamāṇena free of enmityaverena free of ill willabyāpajjena having pervadedpharitvā dwellsviharati;

They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

imbued with compassionkaruṇāsahagatena with a heartcetasā and so on…pe…

They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.

imbued with rejoicingmuditāsahagatena with a heartcetasā and so on…pe…

They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.

imbued with equanimityupekkhāsahagatena with a heartcetasā oneekaṁ directiondisaṁ having pervadedpharitvā dwellsviharati, likewisetathā the seconddutiyaṁ, likewisetathā the thirdtatiyaṁ, likewisetathā the fourthcatutthaṁ. thusIti above and belowuddhamadho acrosstiriyaṁ everywheresabbadhi to all as to oneselfsabbattatāya the entiresabbāvantaṁ worldlokaṁ imbued with equanimityupekkhāsahagatena with a heartcetasā abundantvipulena expansivemahaggatena limitlessappamāṇena free of enmityaverena free of ill willabyāpajjena having pervadedpharitvā dwellsviharati.

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

heSo there is‘atthi thisidaṁ, there isatthi the inferiorhīnaṁ, there isatthi the superiorpaṇītaṁ, there isatthi of thisimassa of what is perceivedsaññāgatassa beyonduttari an escape (quote)nissaraṇan’ti he understandspajānāti.

They understand: ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’

for himTassa thusevaṁ knowingjānato thusevaṁ seeingpassato from the defilement of sensuality tookāmāsavāpi the mindcittaṁ is freedvimuccati, from the defilement of existence toobhavāsavāpi the mindcittaṁ is freedvimuccati, from the defilement of ignorance tooavijjāsavāpi the mindcittaṁ is freedvimuccati.
when freedVimuttasmiṁ 'freed' thusvimuttamiti the knowledgeñāṇaṁ there ishoti.
ended‘Khīṇā rebirthjāti, completedvusitaṁ the spiritual lifebrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, nothing furthernāparaṁ for this state (quote)itthattāyā’ti he understandspajānāti.
thisAyaṁ is calledvuccati, monksbhikkhave:
a monk‘bhikkhu bathedsināto with the innerantarena bathing (quote)sinānenā’”ti.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is called a mendicant who is bathed with the inner bathing.”

at thatTena indeedkho nowpana timesamayena Sundarika Bhāradvājasundarikabhāradvājo the brahminbrāhmaṇo from the Blessed Onebhagavato not faravidūre seatednisinno washoti.
thenAtha indeedkho Sundarika Bhāradvājasundarikabhāradvājo the brahminbrāhmaṇo to the Blessed Onebhagavantaṁ said thisetadavoca:
goes“gacchati butpana the worthybhavaṁ Gotamagotamo to the Bāhukābāhukaṁ rivernadiṁ to bathe? (quote)sināyitun”ti?
what use“Kiṁ, brahminbrāhmaṇa, of the Bāhukābāhukāya river?nadiyā?
whatKiṁ the Bāhukābāhukā rivernadī will do? (quote)karissatī”ti?
deemed to lead to heaven“Lokkhasammatā forhi, worthybho Gotamagotama, the Bāhukābāhukā rivernadī by many peoplebahujanassa, deemed meritoriouspuññasammatā forhi, worthybho Gotamagotama, the Bāhukābāhukā rivernadī by many peoplebahujanassa, in the Bāhukābāhukāya andpana rivernadiyā many peoplebahujano bad deedspāpakammaṁ donekataṁ wash away (quote)pavāhetī”ti.

Now at that time the brahmin Bhāradvāja of Sundarikā was sitting not far from the Buddha. He said to the Buddha, “But does Worthy Gotama go to the Bāhukā River to bathe?” “Brahmin, why go to the Bāhukā River? What can the Bāhukā River do?” “Many people deem that the Bāhukā River leads to a heavenly world and bestows merit. And many people rinse off their bad deeds in the Bāhukā River.”

thenAtha indeedkho the Blessed Onebhagavā to Sundarika Bhāradvājasundarikabhāradvājaṁ the brahminbrāhmaṇaṁ in versesgāthāhi addressedajjhabhāsi:
the Bāhukā“Bāhukaṁ and the Adhikakkāadhikakkañca,
the Gayāgayaṁ the Sundarikāsundarikaṁ toomapi;
the SarasvatīSarassatiṁ and the Payāgapayāgañca,
and alsoatho the Bāhumatībāhumatiṁ rivernadiṁ;
even constantlyNiccampi a foolbālo plunging inpakkhando,
one of dark deedskaṇhakammo notna is purifiedsujjhati.
whatKiṁ the Sundarikāsundarikā will dokarissati,
whatKiṁ the Payāgapayāgā whatkiṁ the Bāhukābāhukā rivernadī;
a hostileVeriṁ wrongdoingkatakibbisaṁ mannaraṁ,
notNa indeedhi himnaṁ would cleansesodhaye the evil-doerpāpakamminaṁ.
for the pureSuddhassa trulyve alwayssadā spring festivalphaggu,
for the pure, the sabbathSuddhassuposatho alwayssadā;
for the pureSuddhassa of clean deedssucikammassa,
alwaysSadā succeedssampajjate the vowvataṁ;
right hereIdheva bathesināhi brahminbrāhmaṇa,
toward all beingsSabbabhūtesu makekarohi safetykhemataṁ.
ifSace falselymusā notna you speakbhaṇasi,
ifsace a living beingpāṇaṁ notna you harmhiṁsasi;
ifSace what is not givenadinnaṁ you do not takenādiyasi,
faithfulsaddahāno not stingyamaccharī;
whatKiṁ will you dokāhasi to Gayāgayaṁ having gonegantvā,
even a welludapānopi for youte is Gayā (quote)gayā”ti.

Then the Buddha addressed Bhāradvāja of Sundarikā in verse: “The Bāhukā and the Adhikakkā, at Gayā and the Sundarikā too, Sarasvatī and Payāga, and the Bāhumatī River: a fool can constantly plunge into them but it won’t purify their dark deeds. What can the Sundarikā do? What the Payāga or the Bāhukā? They can’t cleanse a cruel person, a sinner from their bad deeds. For the pure in heart it’s always the spring festival or the sabbath. For the pure in heart and clean of deed, their vows will always be fulfilled. It’s here alone that you should bathe, brahmin, making yourself a sanctuary for all creatures. And if you speak no lies, nor harm any living creature, nor steal anything not given, and you’re faithful and not stingy: what’s the point of going to Gayā? For any well may be your Gayā!”

thusEvaṁ when saidvutte, Sundarika Bhāradvājasundarikabhāradvājo the brahminbrāhmaṇo to the Blessed Onebhagavantaṁ said thisetadavoca:
excellent“abhikkantaṁ, worthybho Gotamagotama, excellentabhikkantaṁ, worthybho Gotamagotama.
just asSeyyathāpi, worthybho Gotamagotama, the overturnednikkujjitaṁ orvā one might rightukkujjeyya, the hiddenpaṭicchannaṁ orvā one might revealvivareyya, to the lostmūḷhassa orvā the pathmaggaṁ one might point outācikkheyya, in the darknessandhakāre orvā an oil lamptelapajjotaṁ one might hold—those with eyesdhāreyya—cakkhumanto formsrūpāni will see (quote)dakkhantīti; just soevamevaṁ by the worthybhotā Gotamagotamena in many waysanekapariyāyena the teachingdhammo has been made clearpakāsito.
I hereEsāhaṁ the worthybhavantaṁ Gotamagotamaṁ for refugesaraṇaṁ go togacchāmi and the teachingdhammañca and the monks' Saṅghabhikkhusaṅghañca.
may I receiveLabheyyāhaṁ of the worthybhoto Gotamagotamassa in the presencesantike the going forthpabbajjaṁ, may I receivelabheyyaṁ the ordination (quote)upasampadan”ti.

When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

receivedAlattha indeedkho Sundarika Bhāradvājasundarikabhāradvājo the brahminbrāhmaṇo of the Blessed Onebhagavato in the presencesantike the going forthpabbajjaṁ, receivedalattha the ordinationupasampadaṁ.
not long ordainedAcirūpasampanno indeedkho and the venerablepanāyasmā Bhāradvājabhāradvājo aloneeko withdrawnvūpakaṭṭho diligentappamatto keenātāpī resolutepahitatto dwellingviharanto before long—for the sake of whichnacirasseva—yassatthāya gentlemenkulaputtā rightlysammadeva from homeagārasmā to homelessnessanagāriyaṁ go forthpabbajanti, that supreme—culmination of the spiritual lifetadanuttaraṁ—brahmacariyapariyosānaṁ in this verydiṭṭheva lifedhamme himselfsayaṁ with insightabhiññā having realizedsacchikatvā having attainedupasampajja dweltvihāsi.
ended“Khīṇā rebirthjāti, completedvusitaṁ the spiritual lifebrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, nothing furthernāparaṁ for this state (quote)itthattāyā”ti he understoodabbhaññāsi.
one ofAññataro indeedkho and the venerablepanāyasmā Bhāradvājabhāradvājo the perfected onesarahataṁ became (quote)ahosīti.
the Simile of the ClothVatthasuttaṁ is finishedniṭṭhitaṁ the seventhsattamaṁ.

And the brahmin Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

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