Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time, the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the bhikkhus, “bhikkhavo”ti. “Bhikkhus!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this:

“Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ; “Suppose, bhikkhus, there was a cloth that was soiled and stained. tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. 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? 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 is to be expected. Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ; 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. 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? 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 not defiled, a good destination is to be expected.

Katame ca, bhikkhave, cittassa upakkilesā? And what 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. Longing and immoral greed, ill will, anger, resentment, denigration, contentiousness, jealousy, stinginess, deceit, deviousness, obstinacy, insolence, conceit, arrogance, indulgence, and carelessness are defilements of the mind.

Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati; A bhikkhu who understands that longing and immoral greed are defilements of the mind abandons them. ‘byāpādo cittassa upakkileso’ti—A bhikkhu 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—… carelessness is a defilement of the mind abandons it. iti viditvā pamādaṁ cittassa upakkilesaṁ pajahati.

Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, When he has understood these defilements of the mind ‘byāpādo cittassa upakkileso’ti—for what they are and has abandoned them, 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. So buddhe aveccappasādena samannāgato hoti: he has absolute confidence in the Buddha: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; ‘That Auspicious One is an Arahant, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ * Having accomplished this means already being a noble one. As stated in [MN 2](https://suttas.hillsidehermitage.org/?q=mn%202) and [MN 9](https://suttas.hillsidehermitage.org/?q=mn%209), only one with Right View knows defilements and the way to abandon them.

dhamme aveccappasādena samannāgato hoti: He has absolute confidence in the Dhamma: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti; ‘The Dhamma is well explained by the Buddha: presently evident, not involving time, verifiable, and goading-on, to be known by the wise for themselves.’ *The Dhamma is always said to be “evident” (_sandiṭṭhika_) in the Suttas. This doesn't mean that the Dhamma is trivially easy to see; quite the opposite. But it means that it is not found “elsewhere”, i.e., apart from what is already in the present experience. It is not found in mystical states or perceptions that need to first be brought about through a concentration practice. One whose mind is in _sammāsamādhi_ sees things *as they are* ([AN 10.2](https://suttas.hillsidehermitage.org/?q=an10.2)). Translating _yathābhūta_ as “as they _really/truly_ are”, implies a hidden reality behind appearances that needs to be discovered in order to see the Dhamma, in which case it would not be _sandiṭṭhika_. See [SN 35.70](https://suttas.hillsidehermitage.org/?q=sn35.70).

saṅghe aveccappasādena samannāgato hoti: He has absolute 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 Saṅgha of the Buddha’s disciples is practicing rightly and straightly, practicing the way, the proper course. It consists of the four pairs of people, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings, worthy of hospitality, worthy of donation, worthy of greeting with joined 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. When a bhikkhu has discarded, eliminated, released, abandoned, and relinquished to this extent, thinking, ‘I have absolute confidence in the Buddha … Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati; ‘dhamme …pe… the Dhamma … saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; the Saṅgha,’ he realizes the Dhamma and its meaning, and gains gladness connected with the Dhamma. pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. ‘Yathodhi kho pana me cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhan’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; Thinking: ‘I have discarded, eliminated, released, abandoned, and relinquished to this extent,’ he realizes the Dhamma and its meaning, and gains gladness connected with the Dhamma. pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. When he is glad, joy is born. When the mind is joyous, the body becomes calm. When the body is calm, he feels at ease. When he is at ease, the mind becomes composed. *This is all it should take for _samādhi_ to arise according to the Suttas ([AN 10.2](https://suttas.hillsidehermitage.org/?q=an10.2)). The contemporary methodical meditation practices are never mentioned. [“How Virtue Leads to Effortless Samadhi”](https://www.youtube.com/watch?v=uoOIYwY39eE)

Sa kho so, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. When a bhikkhu of such virtue, such qualities, and such understanding eats boiled fine rice with the dark grains removed and served with many soups and sauces, that is no obstacle for him. Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ acchodakaṁ āgamma parisuddhaṁ hoti pariyodātaṁ, ukkāmukhaṁ vā panāgamma jātarūpaṁ parisuddhaṁ hoti pariyodātaṁ; Compare with cloth that is soiled and stained; it can be made pure and clean by pure water. Or unrefined 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. In the same way, when a bhikkhu of such virtue, such qualities, and such understanding eats boiled fine rice with the dark grains removed and served with many soups and sauces, that is no 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; He abides having pervaded with a mind of friendliness the first direction, likewise the second, likewise the third, likewise the fourth. In the same way, above, below, across, everywhere, he abides having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will. * _mettā_ comes from √mitt which just means “be friendly”, and mittā is “friend”. “Love” as in “loving-kindness” would correspond to _pema_—a defilement, a form of delight in pleasant feeling that is in direct conflict with liberation from suffering, and the _brahmavihāras_ are one of the many approaches the Buddha gave for the abandonment of “love”. That is why the highest and most refined of them all is equanimity/indifference. See the essay [“Pervading The World With Friendliness”](https://www.hillsidehermitage.org/pervading-the-world-with-friendliness/) karuṇāsahagatena cetasā …pe… He abides having pervaded with a mind of compassion the first direction, likewise the second, likewise the third, likewise the fourth. In the same way, above, below, across, everywhere, he abides having pervaded the whole world with a mind of compassion—abundant, expansive, immeasurable, free of enmity and ill will. *_pharitvā viharati_ is normally rendered as “he lives pervading…” or “keeps pervading…”, with the idea that it’s about selecting specific individuals or groups of people one by one and “spreading” kindness to them. The Pāli, however, says “he abides having pervaded…”, which is quite different (the absolutive does not actually ever denote true simultaneity). It’s not a “process” or sequential method revolving around specific beings, but a general attitude of non-ill-will that is established all at once, and that one must then abide protecting and maintaining, “like a mother would protect her only child with her life” (Snp 1.8). For that, one needs to understand what that general, all-encompassing attitude is, not just mechanically try to arouse pleasant feelings towards individuals—a practice which will be underlain by a general attitude of craving. It will not truly be a _brahmavihāra_, no matter how nice it feels. muditāsahagatena cetasā …pe… He abides having pervaded with a mind of contentment the first direction, likewise the second, likewise the third, likewise the fourth. In the same way, above, below, across, everywhere, he abides having pervaded the whole world with a mind of contentment—abundant, expansive, immeasurable, free of enmity and ill will. *_Muditā_ is not “sympathetic/altruistic 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. He abides having pervaded with a mind of equanimity the first direction, likewise the second, likewise the third, likewise the fourth. In the same way, above, below, across, everywhere, he abides having pervaded the whole world with a mind of equanimity—abundant, expansive, immeasurable, free of enmity and ill will.

So ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti pajānāti. He understands: ‘There is this, there is what is inferior to this, there is what is more refined than this, and there is an escape beyond this scope of perception.’

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, his mind is liberated from the influxes of sensuality, being, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When it is liberated, he knows it is liberated.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: ‘Birth is destroyed, the renunciate life has been lived, what had to be done has been done, there will be no more of this.’ Ayaṁ vuccati, bhikkhave: This is called ‘bhikkhu sināto antarena sinānenā’”ti. a bhikkhu who is bathed with the inner bathing.”

Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Now at that time, the brahmin Sundarikabhāradvāja was sitting not far from the Buddha. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: He said to the Buddha, “gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti? “But does Master Gotama go to the river Bāhuka to bathe?”

“Kiṁ, brāhmaṇa, bāhukāya nadiyā? “Brahmin, why go to the river Bāhuka? Kiṁ bāhukā nadī karissatī”ti? What can the river Bāhuka do?”

“[M]okkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṁ kataṁ pavāhetī”ti. “Many people deem that the river Bāhukā bestows liberation and merit. And many people cleanse themselves of their bad actions in the river Bāhukā.”

Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi: Then, the Buddha addressed Sundarikabhāradvāja in verse:

“Bāhukaṁ adhikakkañca, “The Bāhukā and the Adhikakkā, gayaṁ sundarikaṁ mapi; at Gayā and the Sundarikā also, Sarassatiṁ payāgañca, Sarasvatī and Payāga, atho bāhumatiṁ nadiṁ; and the river Bāhumatī: Niccampi bālo pakkhan[n]o, a fool can constantly plunge into them kaṇhakammo na sujjhati. but it will not purify his dark actions.

Kiṁ sundarikā karissati, What can the Sundarikā do? Kiṁ payāgā kiṁ bāhukā nadī; What the Payāga or the Bāhukā? Veriṁ katakibbisaṁ naraṁ, They cannot cleanse a cruel evil-doer Na hi naṁ sodhaye pāpakamminaṁ. from his bad actions.

Suddhassa ve sadā phaggu, For one who is pure, it is always Suddhassuposatho sadā; the spring festival or the sabbath. Suddhassa sucikammassa, For one who is pure, clean of action, Sadā sampajjate vataṁ; his vows will always be fulfilled. Idheva sināhi brāhmaṇa, It is here alone that you should bathe, brahmin, Sabbabhūtesu karohi khemataṁ. making yourself a sanctuary for all beings.

Sace musā na bhaṇasi, And if you speak no lies, sace pāṇaṁ na hiṁsasi; nor harm any living creature, Sace adinnaṁ nādiyasi, nor steal anything not given, saddahāno amaccharī; and you are faithful and not uncharitable: Kiṁ kāhasi gayaṁ gantvā, what is the point of going to Gayā? udapānopi te gayā”ti. For any well may be your Gayā!”

Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: When he had spoken, the brahmin Sundarikabhāradvāja said to the Buddha, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Excellent, Master 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. 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 those with good eyesight can see what is there, Master Gotama has made the teaching clear in many ways. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. May I receive the going forth, the ordination in the ascetic Gotama’s presence?”

Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. And the brahmin Sundarikabhāradvāja 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. Not long after his ordination, Venerable Bhāradvāja, abiding alone, withdrawn, heedful, diligent, and resolute, lived having entered upon the supreme goal of the renunciate life, for which sons of good families rightly go forth from the lay life to homelessness, having for himself comprehended and realized it right in the present experience.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. He understood: “Birth is destroyed; the renunciate life has been lived; what had to be done has been done; there will be no more of this.” Aññataro kho panāyasmā bhāradvājo arahataṁ ahosīti. And Venerable Bhāradvāja became one of the Arahants.

Vatthasuttaṁ niṭṭhitaṁ sattamaṁ.

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