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Majjhima Nikāya 7 Middle Discourses 7
Vatthasutta The Simile of the Cloth
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the bhikkhus thus:There the Buddha addressed the mendicants,
“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable sir,’ they replied.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ; ‘Bhikkhus, suppose a cloth were defiled and stained,“Suppose, mendicants, there was a cloth that was dirty and soiled.
tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would look ill-dyed and impure in colour.No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look poorly dyed and impure in color.
Taṁ kissa hetu? Why is that?Why is that?
Aparisuddhattā, bhikkhave, vatthassa. Because of the impurity of the cloth;Because of the impurity of the cloth.
Evameva kho, bhikkhave, citte saṅkiliṭṭhe, duggati pāṭikaṅkhā. so too, when mind is defiled, an unhappy destination may be expected.In the same way, when the mind is corrupt, a bad destiny is to be expected.
Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ; ‘Bhikkhus, suppose a cloth were pure and bright,Suppose there was a cloth that was pure and clean.
tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa. and a dyer dipped it in some dye or other, whether blue or yellow or red or pink, it would look well-dyed and pure in colour.No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look well dyed and pure in color.
Taṁ kissa hetu? Why is that?Why is that?
Parisuddhattā, bhikkhave, vatthassa. Because of the purity of the cloth;Because of the purity of the cloth.
Evameva kho, bhikkhave, citte asaṅkiliṭṭhe, sugati pāṭikaṅkhā. so too, when mind is undefiled, a happy destination may be expected.In the same way, when the mind isn’t corrupt, a good destiny is to be expected.
Katame ca, bhikkhave, cittassa upakkilesā? ‘What are the imperfections that defile mind?And what are the corruptions of the mind?
Abhijjhāvisamalobho cittassa upakkileso, byāpādo cittassa upakkileso, kodho cittassa upakkileso, upanāho cittassa upakkileso, makkho cittassa upakkileso, paḷāso cittassa upakkileso, issā cittassa upakkileso, macchariyaṁ cittassa upakkileso, māyā cittassa upakkileso, sāṭheyyaṁ cittassa upakkileso, thambho cittassa upakkileso, sārambho cittassa upakkileso, māno cittassa upakkileso, atimāno cittassa upakkileso, mado cittassa upakkileso, pamādo cittassa upakkileso. Covetousness and unrighteous greed is an imperfection that defile mind. Ill-will … Anger … Revenge … Contempt … Domineering … Envy … Avarice … Deceit … Fraud … Obduracy … Presumption … Conceit … Pride (haughtiness) … Vanity … Negligence … is an imperfection that defile mind.Covetousness and immoral greed, ill will, anger, acrimony, disdain, contempt, jealousy, stinginess, deceit, deviousness, obstinacy, aggression, conceit, arrogance, vanity, and negligence are corruptions of the mind.
Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati; ‘When a bhikkhu knows that covetousness and unrighteous greed is an imperfection that defile mind, he abandons it.A mendicant who understands that covetousness and immoral greed are corruptions of the mind gives them up.
‘byāpādo cittassa upakkileso’ti—When he knows that ill-will … A mendicant who understands that ill will …
iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati;
‘kodho cittassa upakkileso’ti—
iti viditvā kodhaṁ cittassa upakkilesaṁ pajahati;
‘upanāho cittassa upakkileso’ti—
iti viditvā upanāhaṁ cittassa upakkilesaṁ pajahati;
‘makkho cittassa upakkileso’ti—
iti viditvā makkhaṁ cittassa upakkilesaṁ pajahati;
‘paḷāso cittassa upakkileso’ti—
iti viditvā paḷāsaṁ cittassa upakkilesaṁ pajahati;
‘issā cittassa upakkileso’ti—
iti viditvā issaṁ cittassa upakkilesaṁ pajahati;
‘macchariyaṁ cittassa upakkileso’ti—
iti viditvā macchariyaṁ cittassa upakkilesaṁ pajahati;
‘māyā cittassa upakkileso’ti—
iti viditvā māyaṁ cittassa upakkilesaṁ pajahati;
‘sāṭheyyaṁ cittassa upakkileso’ti—
iti viditvā sāṭheyyaṁ cittassa upakkilesaṁ pajahati;
‘thambho cittassa upakkileso’ti—
iti viditvā thambhaṁ cittassa upakkilesaṁ pajahati;
‘sārambho cittassa upakkileso’ti—
iti viditvā sārambhaṁ cittassa upakkilesaṁ pajahati;
‘māno cittassa upakkileso’ti—
iti viditvā mānaṁ cittassa upakkilesaṁ pajahati;
‘atimāno cittassa upakkileso’ti—
iti viditvā atimānaṁ cittassa upakkilesaṁ pajahati;
‘mado cittassa upakkileso’ti—
iti viditvā madaṁ cittassa upakkilesaṁ pajahati;
‘pamādo cittassa upakkileso’ti—negligence are imperfections that defile mind, negligence is a corruption of the mind gives it up.
iti viditvā pamādaṁ cittassa upakkilesaṁ pajahati. he abandons them.
Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, ‘As soon as it is known that covetousness and unrighteous greed is an imperfection that defiles mind, it is abandoned in him; When they have understood these corruptions of the mind
‘byāpādo cittassa upakkileso’ti—as soon as it is known that ill-will for what they are, and have given them up,
iti viditvā byāpādo cittassa upakkileso pahīno hoti;
‘kodho cittassa upakkileso’ti—…
iti viditvā kodho cittassa upakkileso pahīno hoti;
‘upanāho cittassa upakkileso’ti—
iti viditvā upanāho cittassa upakkileso pahīno hoti;
‘makkho cittassa upakkileso’ti—
iti viditvā makkho cittassa upakkileso pahīno hoti;
‘paḷāso cittassa upakkileso’ti—
iti viditvā paḷāso cittassa upakkileso pahīno hoti;
‘issā cittassa upakkileso’ti—
iti viditvā issā cittassa upakkileso pahīno hoti;
‘macchariyaṁ cittassa upakkileso’ti—
iti viditvā macchariyaṁ cittassa upakkileso pahīno hoti;
‘māyā cittassa upakkileso’ti—
iti viditvā māyā cittassa upakkileso pahīno hoti;
‘sāṭheyyaṁ cittassa upakkileso’ti—
iti viditvā sāṭheyyaṁ cittassa upakkileso pahīno hoti;
‘thambho cittassa upakkileso’ti—
iti viditvā thambho cittassa upakkileso pahīno hoti;
‘sārambho cittassa upakkileso’ti—
iti viditvā sārambho cittassa upakkileso pahīno hoti;
‘māno cittassa upakkileso’ti—
iti viditvā māno cittassa upakkileso pahīno hoti;
‘atimāno cittassa upakkileso’ti—
iti viditvā atimāno cittassa upakkileso pahīno hoti;
‘mado cittassa upakkileso’ti—
iti viditvā mado cittassa upakkileso pahīno hoti;
‘pamādo cittassa upakkileso’ti—
iti viditvā pamādo cittassa upakkileso pahīno hoti. negligence are imperfections that defile mind, they are abandoned in him.
So buddhe aveccappasādena samannāgato hoti: ‘Thereupon, he becomes possessed of perfect confidence in the Buddha thus: they have experiential confidence in the Buddha:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; “That Blessed One is such since he is Arahant, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds,’ incomparable leader of men to be tamed, teacher of gods and men, enlightened, blessed.”‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
dhamme aveccappasādena samannāgato hoti: ‘And he becomes possessed of confidence in the Dhamma thus: They have experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti; “The Dhamma is well-proclaimed by the Blessed One, (it has effect) visible here and now, not (after a lapse) of time; it invites inspection, is onward-leading, and experienceable by the wise each for himself.”‘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.’
saṅghe aveccappasādena samannāgato hoti: ‘And he becomes possessed of perfect confidence in the Sangha thus: They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni, aṭṭha purisapuggalā. Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṁ puññakkhettaṁ lokassā’ti. “The Sangha of the Blessed One’s disciples has entered on the good way, has entered on the straight way, has entered on the true way, has entered on the proper way, that is to say, the four Pairs of Men, the Eight (types of) Persons; this Sangha of the Blessed One’s disciples is fit for gifts, fit for hospitality, fit for offerings, and fit for reverential salutation, as the incomparable field of merit for the world.”‘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.’
Yathodhi kho panassa cattaṁ hoti vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. ‘And whatever (from among those imperfections) has, according to the limitation (set by whichever of the first three paths he has attained), been given up, has been (for ever) dropped, let go, abandoned, relinquished. ‘He (considers) thus: “I am possessed of perfect confidence in the Buddha” and he gains experience of meanings, he gains experience of dhammas, and so he finds gladness connected with the Dhamma.When a mendicant has discarded, eliminated, released, given up, and relinquished to this extent, thinking, ‘I have experiential confidence in the Buddha …
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati; ‘When he is glad, happiness is born in him; being happy in mind, his body becomes tranquillized; when his body is tranquil, he feels pleasure; feeling pleasure, his mind becomes concentrated.
‘dhamme …pe… ‘He (considers) thus: “I am possessed of perfect confidence in the Dhamma” and he gains experience of meanings, he gains experience of dhammas, and so he finds gladness connected with the Dhamma.the teaching …
saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; ‘He (considers) thus: “I am possessed of perfect confidence in the Sangha” and he gains experience of meanings, he gains experience of dhammas, and so he finds gladness connected with the Dhamma.the Saṅgha,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.
pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. ‘When he is glad … his mind becomes concentrated.
‘Yathodhi kho pana me cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhan’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; ‘He (considers) thus: “And whatever has, according to limitation, been given up, it has been dropped, let go, abandoned, relinquished, and he gains experience of meanings, he gains experience of dhammas, and so he finds gladness connected with the Dhamma.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.
pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. ‘When he is glad … his mind becomes concentrated.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.
Sa kho so, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. ‘If a bhikkhu of such virtue, such dhammas and such understanding eats alms-food consisting of rice with the dark grains picked out accompanied by many sauces and curries, even that will be no obstacle for him.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.
Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ acchodakaṁ āgamma parisuddhaṁ hoti pariyodātaṁ, ukkāmukhaṁ vā panāgamma jātarūpaṁ parisuddhaṁ hoti pariyodātaṁ; ‘Just as a cloth that is defiled and stained becomes pure and bright with the help of clear water, or just as gold becomes pure and bright with the help of a furnace,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.
evameva kho, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. so too, if a bhikkhu of such virtue … eats alms-food … that will be no obstacle for him.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.
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati; ‘He abides with his heart endued with loving-kindness extending over one quarter, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides with his heart abundant with loving-kindness, exalted, measureless, without hostility or ill-will extending over the all-encompassing world.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.
karuṇāsahagatena cetasā …pe… ‘He abides with his heart endued with compassion … over the all-encompassing world.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.
muditāsahagatena cetasā …pe… ‘He abides with his heart endued with gladness … over the all-encompassing world.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.
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. ‘He abides with his heart endued with equanimity … over the all-encompassing world.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.
So ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti pajānāti. ‘(Of that) he understands thus: “There is this (pure state of Divine Abiding), there is the inferior (state of defilements abandoned), there is the superior (goal of the Arahant Path yet to be attained), and there is the escape (which is Nibbāna) from this (whole) field of perception.”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.’
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. ‘When he knows and sees in this way, the mind becomes liberated from the taint of sensual desire, liberated from the taint of being, and liberated from the taint of ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When liberated, there is knowledge: “It is liberated”.When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: “Birth is exhausted, the life divine has been lived out, what can be done is done, there is no more of this in the beyond.”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.’
Ayaṁ vuccati, bhikkhave: ‘This bhikkhu is called This is called
‘bhikkhu sināto antarena sinānenā’”ti. “bathed with the inner bathing.” ’a mendicant who is bathed with the inner bathing.”
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Now on that occasion Sundavika Bhāradvāja of the divine caste had seated himself not far from the Blessed One.Now at that time the brahmin Bhāradvāja of Sundarikā was sitting not far from the Buddha.
Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: Then he said to the Blessed One:He said to the Buddha,
“gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti? ‘But does Master Gotama go to the Bahukā River to bathe?’“But does Worthy Gotama go to the Bāhukā River to bathe?”
“Kiṁ, brāhmaṇa, bāhukāya nadiyā? ‘Why, divine, (go) to the Bahukā River? “Brahmin, why go to the Bāhukā River?
Kiṁ bāhukā nadī karissatī”ti? What can the Bahukā River do?’What can the Bāhukā River do?”
“Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṁ kataṁ pavāhetī”ti. ‘Master Gotama, the Bahukā River is held by many to give liberation; it is held by many to give merit, and many wash away in the Bahukā River the evil kammas they have done.’“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.”
Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi: Then the Blessed One addressed Sundarika Bhāradvāja of the divine caste in stanzas:Then the Buddha addressed Bhāradvāja of Sundarikā in verse:
“Bāhukaṁ adhikakkañca, ‘Bahukā and Adhikakkā“The Bāhukā and the Adhikakkā,
gayaṁ sundarikaṁ mapi; Gayā, and Sundarikā, tooat Gayā and the Sundarikā too,
Sarassatiṁ payāgañca, Payāga and SarassatiSarasvatī and Payāga,
atho bāhumatiṁ nadiṁ; And the stream Bahumati—and the Bāhumatī River:
Niccampi bālo pakkhando, a fool can constantly plunge into them
kaṇhakammo na sujjhati. Yet will not wash black kamma white.but it won’t purify their dark deeds.
Kiṁ sundarikā karissati, What can Sundarikā bring to pass?What can the Sundarikā do?
Kiṁ payāgā kiṁ bāhukā nadī; What the Payāga? What the Bahukā?What the Payāga or the Bāhukā?
Veriṁ katakibbisaṁ naraṁ, They cannot purify an evil-doer,They can’t cleanse a cruel person, a sinner
Na hi naṁ sodhaye pāpakamminaṁ. A man that has done brutal acts and cruel.from their bad deeds.
Suddhassa ve sadā phaggu, One pure in heart has evermoreFor the pure in heart it’s always
Suddhassuposatho sadā; The Feast of Spring, the Holy Day;the spring festival or the sabbath.
Suddhassa sucikammassa, One fair in act, one pure in heartFor the pure in heart and clean of deed,
Sadā sampajjate vataṁ; Has every virtue perfect.their vows will always be fulfilled.
Idheva sināhi brāhmaṇa, ’Tis here, divine, that thou shouldst come to bathe,It’s here alone that you should bathe, brahmin,
Sabbabhūtesu karohi khemataṁ. To make thyself safe refuge for all beings.making yourself a sanctuary for all creatures.
Sace musā na bhaṇasi, And if thou speakest no untruth,And if you speak no lies,
sace pāṇaṁ na hiṁsasi; Nor workest harm for living beings,nor harm any living creature,
Sace adinnaṁ nādiyasi, Nor takest what is offered not,nor steal anything not given,
saddahāno amaccharī; With faith and with no avarice,and you’re faithful and not stingy:
Kiṁ kāhasi gayaṁ gantvā, To Gayā gone what wouldst thou do?what’s the point of going to Gayā?
udapānopi te gayā”ti. Let any well thy Gayā be.For any well may be your Gayā!”
Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: When this was said, Sundarika Bhāradvāja of the divine caste said:When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. ‘Magnificent, Master Gotama! Magnificent, Master Gotama!“Excellent, worthy Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—cakkhumanto rūpāni dakkhantīti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. The Dhamma has been made clear in many ways by Master Gotama as though he were righting the overthrown, revealing the hidden, showing the way to one who is lost, holding up a lamp in the dark for those with eyesight to see forms.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.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. ‘I go to Master Gotama for refuge and to the Dhamma and to the Sangha.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. I would receive the Going-forth under Master Gotama, I would receive the Full Admission.’May I receive the going forth, the ordination in the worthy Gotama’s presence?”
Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. And Sundarika Bhāradvāja of the divine caste received the Going-forth under the Blessed One, and he received the Full Admission.And the brahmin Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. And not long after his Full Admission, dwelling alone, withdrawn, diligent, ardent and self-controlled, the venerable Bhāradvāja, by realization himself with direct knowledge here and now, entered upon and abode in that supreme goal of the life divine, for the sake of which clansmen rightly go forth from the home life into homelessness.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.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He had direct knowledge thus: ‘Birth is exhausted, the life divine has been lived, what is to be done is done, there is no more of this to come.’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.”
Aññataro kho panāyasmā bhāradvājo arahataṁ ahosīti. And the venerable Bhāradvāja became one of the Arahants.And Venerable Bhāradvāja became one of the perfected.
Vatthasuttaṁ niṭṭhitaṁ sattamaṁ.