Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said,

“Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ;“Monks, suppose a piece of cloth were defiled and tenaciously stained, and a dyer were to dip it into some dye or other—whether blue or yellow or red or crimson. tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa.
mañjiṭṭhakāya → mañjeṭṭhakāya (bj, pts1ed); mañjeṭṭhikāya (sya-all)It would be poorly dyed, impurely dyed. Taṁ kissa hetu?Why is that? Aparisuddhattā, bhikkhave, vatthassa.Because of the impurity of the cloth.

Evameva kho, bhikkhave, citte saṅkiliṭṭhe, duggati pāṭikaṅkhā.In the same way, when the mind is defiled, a bad destination can be expected. Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ;“But suppose a piece of cloth were pure and clean, and a dyer were to dip it into some dye or other—whether blue or yellow or red or crimson. tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa.It would be well dyed, purely dyed. Taṁ kissa hetu?Why is that? Parisuddhattā, bhikkhave, vatthassa.Because of the purity of the cloth.

Evameva kho, bhikkhave, citte asaṅkiliṭṭhe, sugati pāṭikaṅkhā.In the same way, when the mind is undefiled, a good destination can be expected.

Katame ca, bhikkhave, cittassa upakkilesā?“And which are the defilements 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.Possessiveness-and-inordinate-greed is a defilement of the mind. Ill will… Anger… Spitefulness… Dismissiveness… Antagonism… Envy… Selfishness… Deceit… Pretentiousness… Stubbornness… Competitiveness… Conceit… Arrogance… Intoxication… Heedlessness is a defilement of the mind.

Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati;“Knowing, ‘Possessiveness-and-inordinate-greed is a defilement of the mind,’ a monk abandons possessiveness-and-inordinate-greed as a defilement of the mind. … ‘byāpādo cittassa upakkileso’ti— 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—Knowing, ‘Heedlessness is a defilement of the mind,’ iti viditvā pamādaṁ cittassa upakkilesaṁ pajahati.a monk abandons heedlessness as a defilement of the mind.

Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti,
Yato kho → yato ca kho (bj)“When a monk, knowing, ‘Possessiveness-and-inordinate-greed is a defilement of the mind,’ has abandoned possessiveness-and-inordinate-greed as a defilement of the mind… ‘byāpādo cittassa upakkileso’ti— 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—and knowing, ‘Heedlessness is a defilement of the mind,’ iti viditvā pamādo cittassa upakkileso pahīno hoti.has abandoned heedlessness as a defilement of the mind, So buddhe aveccappasādena samannāgato hoti:he is endowed with confirmed conviction in the Awakened One: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

dhamme aveccappasādena samannāgato hoti:“He is endowed with confirmed conviction in the Dhamma: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti;‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

saṅghe aveccappasādena samannāgato hoti:“He is endowed with confirmed conviction 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 Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable 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.
Yathodhi → yatopi (bj); yatodhi (aṭṭhakathāyaṁ pāṭhantaraṁ)“Because [each of the defilements of mind] has been given up, spit out, released, abandoned, and relinquished in part by a monk, he—thinking, ‘I am endowed with confirmed conviction in the Awakened One’—gains a sense of the goal, gains a sense of the Dhamma, gains a joy connected with the Dhamma. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati;When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. ‘dhamme …pe…“Thinking, ‘I am endowed with confirmed conviction in the Dhamma,’ he gains a sense of the goal, gains a sense of the Dhamma, gains a joy connected with the Dhamma. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ;“Thinking, ‘I am endowed with confirmed conviction in the Saṅgha,’ he gains a sense of the goal, gains a sense of the Dhamma, gains a joy connected with the Dhamma. pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. ‘Yathodhi kho pana me cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhan’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ;“Thinking, ‘Because [each of the defilements of mind] has been given up, spit out, released, abandoned, and relinquished in part by me,’ he gains a sense of the goal, gains a sense of the Dhamma, gains a joy connected with the Dhamma. pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated.

Sa kho so, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya.“When a monk of such virtue, such Dhamma, and such discernment eats almsfood—even that consisting of hill rice with no black grains, and with many sauces & curries—it will not be an obstacle for him. Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ acchodakaṁ āgamma parisuddhaṁ hoti pariyodātaṁ, ukkāmukhaṁ vā panāgamma jātarūpaṁ parisuddhaṁ hoti pariyodātaṁ;Just as a piece of cloth, defiled & stained, becomes pure & bright with the help of clear water, or gold becomes pure & bright with the help of a furnace, evameva kho, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya.in the same way, when a monk of such virtue, such Dhamma, and such discernment eats almsfood—even that consisting of hill rice with no black grains, and with many sauces & curries—it will not be an obstacle for him.

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;
catutthaṁ → catutthiṁ (bj, pts1ed)“He keeps pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will. karuṇāsahagatena cetasā …pe…He keeps pervading the first direction with an awareness imbued with compassion… muditāsahagatena cetasā …pe…empathetic joy… 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.equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, enlarged, immeasurable, without hostility, without ill will.

So ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti pajānāti.“He discerns, ‘There is this. There is what is lower. There is what is more exquisite. There is the higher escape from this mode of perception.’

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.For him—thus knowing, thus seeing—the mind is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ Ayaṁ vuccati, bhikkhave:“This, monks, is a monk who is said to be ‘bhikkhu sināto antarena sinānenā’”ti.one who has bathed with the inner bathing.”

Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti.Now, on that occasion Sundarika Bhāradvāja the brahman was sitting not far from the Blessed One, Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:so he said to the Blessed One, “gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti?“But does Master Gotama go to the Bāhuka River to bathe?”

“Kiṁ, brāhmaṇa, bāhukāya nadiyā?“Why the Bāhuka River, brahman? Kiṁ bāhukā nadī karissatī”ti?What good can the Bāhuka River do?”

“Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṁ kataṁ pavāhetī”ti.
Lokkhasammatā → lokhyasammatā (bj); lokasammatā (sya-all); mokkhasammatā (pts1ed)“The Bāhuka River is agreed by many people to (lead to the next) world, Master Gotama. The Bāhuka River is agreed by many people to be meritorious, Master Gotama. And in the Bāhuka River many people wash away any evil deed they have done.”

Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi:So the Blessed One addressed Sundarika Bhāradvāja the brahman in verses:

“Bāhukaṁ adhikakkañca, gayaṁ sundarikaṁ mapi;
sundarikaṁ mapi → sundarikāmapi (bj, sya-all, pts1ed); sundarikaṁ mahiṁ (itipi)“The Bāhuka & the Adhikakkā, the Gayā, the Sundarikā, Sarassatiṁ payāgañca, atho bāhumatiṁ nadiṁ;the Sarassati & the Payāga, and also the Bāhumati: Niccampi bālo pakkhando, kaṇhakammo na sujjhati.
pakkhando → pakkhanno (bj, sya-all, pts1ed)A fool, even if he bathes there constantly, wouldn’t cleanse a dark deed.

Kiṁ sundarikā karissati, kiṁ payāgā kiṁ bāhukā nadī;
payāgā → payāgo (bj, sya-all, pts1ed)What can the Sundarikā do? what the Payāga? What the Bāhuka? Veriṁ katakibbisaṁ naraṁ, na hi naṁ sodhaye pāpakamminaṁ.A person of animosity, one who’s done wrong, cannot be cleansed there of evil deeds.

Suddhassa ve sadā phaggu, suddhassuposatho sadā;But for one who is pure, it’s always the Phaggu festival; for one who is pure, always the uposatha. Suddhassa sucikammassa, sadā sampajjate vataṁ;For one who is pure, clean in his deeds, his practices always reach consummation. Idheva sināhi brāhmaṇa, sabbabhūtesu karohi khemataṁ.Bathe right here, brahman. create safety for yourself with regard to all beings.

Sace musā na bhaṇasi, sace pāṇaṁ na hiṁsasi;If you don’t tell a lie, don’t harm living beings, Sace adinnaṁ nādiyasi, saddahāno amaccharī;don’t take what’s not given, if you have conviction & are free from stinginess, Kiṁ kāhasi gayaṁ gantvā, udapānopi te gayā”ti.what would you gain from going to the Gayā? even a well would be Gayā for you.”

Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:When this was said, Sundarika Bhāradvāja the brahman said to the Blessed One, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Magnificent, Master Gotama! Magnificent! 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.Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.Let me obtain the Going-forth in Master Gotama’s presence, let me obtain Acceptance (into the Saṅgha of monks).”

Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.Then Sundarika Bhāradvāja the brahman received the Going-forth in the Blessed One’s presence, he gained the Acceptance. 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 Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time entered & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” Aññataro kho panāyasmā bhāradvājo arahataṁ ahosīti.And so Ven. Bhāradvāja became another one of the arahants.

Vatthasuttaṁ niṭṭhitaṁ sattamaṁ.