| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ७
Majjhima Nikāya 7
The Middle-Length Suttas Collection 7
वत्थसुत्त
Vatthasutta
The Simile of the Cloth
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“सेय्यथापि, भिक्खवे, वत्थं सङ्किलिट्ठं मलग्गहितं; तमेनं रजको यस्मिं यस्मिं रङ्गजाते उपसंहरेय्य—यदि नीलकाय यदि पीतकाय यदि लोहितकाय यदि मञ्जिट्ठकाय दुरत्तवण्णमेवस्स अपरिसुद्धवण्णमेवस्स। तं किस्स हेतु? अपरिसुद्धत्ता, भिक्खवे, वत्थस्स।
“Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ; tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya1 durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṁ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa.
“Suppose, bhikkhus, there was a cloth that was dirty and soiled. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look poorly dyed and impure in color. Why is that? Because of the impurity of the cloth.
एवमेव खो, भिक्खवे, चित्ते सङ्किलिट्ठे, दुग्गति पाटिकङ्खा। सेय्यथापि, भिक्खवे, वत्थं परिसुद्धं परियोदातं; तमेनं रजको यस्मिं यस्मिं रङ्गजाते उपसंहरेय्य—यदि नीलकाय यदि पीतकाय यदि लोहितकाय यदि मञ्जिट्ठकाय—सुरत्तवण्णमेवस्स परिसुद्धवण्णमेवस्स। तं किस्स हेतु? परिसुद्धत्ता, भिक्खवे, वत्थस्स।
Evameva kho, bhikkhave, citte saṅkiliṭṭhe, duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ; tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa. Taṁ kissa hetu? Parisuddhattā, bhikkhave, vatthassa.
In the same way, when the mind is corrupt, a bad destiny is to be expected. Suppose there was a cloth that was pure and clean. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look well dyed and pure in color. Why is that? Because of the purity of the cloth.
एवमेव खो, भिक्खवे, चित्ते असङ्किलिट्ठे, सुगति पाटिकङ्खा।
Evameva kho, bhikkhave, citte asaṅkiliṭṭhe, sugati pāṭikaṅkhā.
In the same way, when the mind isn’t corrupt, a good destiny is to be expected.
कतमे च, भिक्खवे, चित्तस्स उपक्किलेसा? अभिज्झाविसमलोभो चित्तस्स उपक्किलेसो, ब्यापादो चित्तस्स उपक्किलेसो, कोधो चित्तस्स उपक्किलेसो, उपनाहो चित्तस्स उपक्किलेसो, मक्खो चित्तस्स उपक्किलेसो, पळासो चित्तस्स उपक्किलेसो, इस्सा चित्तस्स उपक्किलेसो, मच्छरियं चित्तस्स उपक्किलेसो, माया चित्तस्स उपक्किलेसो, साठेय्यं चित्तस्स उपक्किलेसो, थम्भो चित्तस्स उपक्किलेसो, सारम्भो चित्तस्स उपक्किलेसो, मानो चित्तस्स उपक्किलेसो, अतिमानो चित्तस्स उपक्किलेसो, मदो चित्तस्स उपक्किलेसो, पमादो चित्तस्स उपक्किलेसो।
Katame ca, bhikkhave, cittassa upakkilesā? 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.
And what are the corruptions of the mind? Covetousness and immoral greed, ill will, anger, hostility, disdain, contempt, jealousy, stinginess, deceit, deviousness, obstinacy, aggression, conceit, arrogance, vanity, and negligence are corruptions of the mind.
स खो सो, भिक्खवे, भिक्खु ‘अभिज्झाविसमलोभो चित्तस्स उपक्किलेसोऽति—इति विदित्वा अभिज्झाविसमलोभं चित्तस्स उपक्किलेसं पजहति; ‘ब्यापादो चित्तस्स उपक्किलेसोऽति—इति विदित्वा ब्यापादं चित्तस्स उपक्किलेसं पजहति; ‘कोधो चित्तस्स उपक्किलेसोऽति—इति विदित्वा कोधं चित्तस्स उपक्किलेसं पजहति; ‘उपनाहो चित्तस्स उपक्किलेसोऽति—इति विदित्वा उपनाहं चित्तस्स उपक्किलेसं पजहति; ‘मक्खो चित्तस्स उपक्किलेसोऽति—इति विदित्वा मक्खं चित्तस्स उपक्किलेसं पजहति; ‘पळासो चित्तस्स उपक्किलेसोऽति—इति विदित्वा पळासं चित्तस्स उपक्किलेसं पजहति; ‘इस्सा चित्तस्स उपक्किलेसोऽति—इति विदित्वा इस्सं चित्तस्स उपक्किलेसं पजहति; ‘मच्छरियं चित्तस्स उपक्किलेसोऽति—इति विदित्वा मच्छरियं चित्तस्स उपक्किलेसं पजहति; ‘माया चित्तस्स उपक्किलेसोऽति—इति विदित्वा मायं चित्तस्स उपक्किलेसं पजहति; ‘साठेय्यं चित्तस्स उपक्किलेसोऽति—इति विदित्वा साठेय्यं चित्तस्स उपक्किलेसं पजहति; ‘थम्भो चित्तस्स उपक्किलेसोऽति—इति विदित्वा थम्भं चित्तस्स उपक्किलेसं पजहति; ‘सारम्भो चित्तस्स उपक्किलेसोऽति—इति विदित्वा सारम्भं चित्तस्स उपक्किलेसं पजहति; ‘मानो चित्तस्स उपक्किलेसोऽति—इति विदित्वा मानं चित्तस्स उपक्किलेसं पजहति; ‘अतिमानो चित्तस्स उपक्किलेसोऽति—इति विदित्वा अतिमानं चित्तस्स उपक्किलेसं पजहति; ‘मदो चित्तस्स उपक्किलेसोऽति—इति विदित्वा मदं चित्तस्स उपक्किलेसं पजहति; ‘पमादो चित्तस्स उपक्किलेसोऽति—इति विदित्वा पमादं चित्तस्स उपक्किलेसं पजहति।
Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati; ‘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—iti viditvā pamādaṁ cittassa upakkilesaṁ pajahati.
A bhikkhu who understands that covetousness and immoral greed are corruptions of the mind gives them up. A bhikkhu who understands that ill will … negligence is a corruption of the mind gives it up.
यतो खो, भिक्खवे, भिक्खुनो ‘अभिज्झाविसमलोभो चित्तस्स उपक्किलेसोऽति—इति विदित्वा अभिज्झाविसमलोभो चित्तस्स उपक्किलेसो पहीनो होति, ‘ब्यापादो चित्तस्स उपक्किलेसोऽति—इति विदित्वा ब्यापादो चित्तस्स उपक्किलेसो पहीनो होति; ‘कोधो चित्तस्स उपक्किलेसोऽति—इति विदित्वा कोधो चित्तस्स उपक्किलेसो पहीनो होति; ‘उपनाहो चित्तस्स उपक्किलेसोऽति—इति विदित्वा उपनाहो चित्तस्स उपक्किलेसो पहीनो होति; ‘मक्खो चित्तस्स उपक्किलेसोऽति—इति विदित्वा मक्खो चित्तस्स उपक्किलेसो पहीनो होति; ‘पळासो चित्तस्स उपक्किलेसोऽति—इति विदित्वा पळासो चित्तस्स उपक्किलेसो पहीनो होति; ‘इस्सा चित्तस्स उपक्किलेसोऽति—इति विदित्वा इस्सा चित्तस्स उपक्किलेसो पहीनो होति; ‘मच्छरियं चित्तस्स उपक्किलेसोऽति—इति विदित्वा मच्छरियं चित्तस्स उपक्किलेसो पहीनो होति; ‘माया चित्तस्स उपक्किलेसोऽति—इति विदित्वा माया चित्तस्स उपक्किलेसो पहीनो होति; ‘साठेय्यं चित्तस्स उपक्किलेसोऽति—इति विदित्वा साठेय्यं चित्तस्स उपक्किलेसो पहीनो होति; ‘थम्भो चित्तस्स उपक्किलेसोऽति—इति विदित्वा थम्भो चित्तस्स उपक्किलेसो पहीनो होति; ‘सारम्भो चित्तस्स उपक्किलेसोऽति—इति विदित्वा सारम्भो चित्तस्स उपक्किलेसो पहीनो होति; ‘मानो चित्तस्स उपक्किलेसोऽति—इति विदित्वा मानो चित्तस्स उपक्किलेसो पहीनो होति; ‘अतिमानो चित्तस्स उपक्किलेसोऽति—इति विदित्वा अतिमानो चित्तस्स उपक्किलेसो पहीनो होति; ‘मदो चित्तस्स उपक्किलेसोऽति—इति विदित्वा मदो चित्तस्स उपक्किलेसो पहीनो होति; ‘पमादो चित्तस्स उपक्किलेसोऽति—इति विदित्वा पमादो चित्तस्स उपक्किलेसो पहीनो होति। सो बुद्धे अवेच्चप्पसादेन समन्नागतो होति: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति;
Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti, ‘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—iti viditvā pamādo cittassa upakkileso pahīno hoti. So buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;
When they have understood these corruptions of the mind for what they are, and have given them up, they have experiential confidence in the Buddha: ‘That Blessed One is perfected, 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.’
धम्मे अवेच्चप्पसादेन समन्नागतो होति: ‘स्वाक्खातो भगवता धम्मो सन्दिट्ठिको अकालिको एहिपस्सिको ओपनेय्यिको पच्चत्तं वेदितब्बो विञ्ञूहीऽति;
dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo 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.’
सङ्घे अवेच्चप्पसादेन समन्नागतो होति: ‘सुप्पटिपन्नो भगवतो सावकसङ्घो, उजुप्पटिपन्नो भगवतो सावकसङ्घो, ञायप्पटिपन्नो भगवतो सावकसङ्घो, सामीचिप्पटिपन्नो भगवतो सावकसङ्घो, यदिदं चत्तारि पुरिसयुगानि, अट्ठ पुरिसपुग्गला। एस भगवतो सावकसङ्घो आहुनेय्यो पाहुनेय्यो दक्खिणेय्यो अञ्जलिकरणीयो, अनुत्तरं पुञ्ञक्खेत्तं लोकस्साऽति।
saṅghe aveccappasādena samannāgato hoti: ‘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.
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 individuals. 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 joined palms, and is the supreme field of merit for the world.’
यथोधि खो पनस्स चत्तं होति वन्तं मुत्तं पहीनं पटिनिस्सट्ठं, सो ‘बुद्धे अवेच्चप्पसादेन समन्नागतोम्हीऽति लभति अत्थवेदं, लभति धम्मवेदं, लभति धम्मूपसंहितं पामोज्जं। पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति; ‘धम्मे …पे… सङ्घे अवेच्चप्पसादेन समन्नागतोम्हीऽति लभति अत्थवेदं, लभति धम्मवेदं, लभति धम्मूपसंहितं पामोज्जं; पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति। ‘यथोधि खो पन मे चत्तं वन्तं मुत्तं पहीनं पटिनिस्सट्ठन्ऽति लभति अत्थवेदं, लभति धम्मवेदं, लभति धम्मूपसंहितं पामोज्जं; पमुदितस्स पीति जायति, पीतिमनस्स कायो पस्सम्भति, पस्सद्धकायो सुखं वेदेति, सुखिनो चित्तं समाधियति।
Yathodhi2 kho panassa cattaṁ hoti vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati; ‘dhamme …pe… saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; 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; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
When a bhikkhu has discarded, eliminated, released, given up, and relinquished to this extent, thinking, ‘I have experiential confidence in the Buddha … the teaching … the Saṅgha,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. 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.
स खो सो, भिक्खवे, भिक्खु एवंसीलो एवंधम्मो एवंपञ्ञो सालीनञ्चेपि पिण्डपातं भुञ्जति विचितकाळकं अनेकसूपं अनेकब्यञ्जनं, नेवस्स तं होति अन्तरायाय। सेय्यथापि, भिक्खवे, वत्थं सङ्किलिट्ठं मलग्गहितं अच्छोदकं आगम्म परिसुद्धं होति परियोदातं, उक्कामुखं वा पनागम्म जातरूपं परिसुद्धं होति परियोदातं; एवमेव खो, भिक्खवे, भिक्खु एवंसीलो एवंधम्मो एवंपञ्ञो सालीनञ्चेपि पिण्डपातं भुञ्जति विचितकाळकं अनेकसूपं अनेकब्यञ्जनं, नेवस्स तं होति अन्तरायाय।
Sa kho so, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ acchodakaṁ āgamma parisuddhaṁ hoti pariyodātaṁ, ukkāmukhaṁ vā panāgamma jātarūpaṁ parisuddhaṁ hoti pariyodātaṁ; evameva kho, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya.
When a bhikkhu 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 unrefined gold, which can be made pure and bright by a forge. In the same way, when a bhikkhu 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.
सो मेत्तासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति; करुणासहगतेन चेतसा …पे… मुदितासहगतेन चेतसा …पे… उपेक्खासहगतेन चेतसा एकं दिसं फरित्वा विहरति, तथा दुतियं, तथा ततियं, तथा चतुत्थं। इति उद्धमधो तिरियं सब्बधि सब्बत्तताय सब्बावन्तं लोकं उपेक्खासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्यापज्जेन फरित्वा विहरति।
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; karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… 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.
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. 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. 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. 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.
सो ‘अत्थि इदं, अत्थि हीनं, अत्थि पणीतं, अत्थि इमस्स सञ्ञागतस्स उत्तरि निस्सरणन्ऽति पजानाति।
So ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti pajānāti.
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.’
तस्स एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चति, भवासवापि चित्तं विमुच्चति, अविज्जासवापि चित्तं विमुच्चति। विमुत्तस्मिं विमुत्तमिति ञाणं होति।
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
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.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति पजानाति। अयं वुच्चति, भिक्खवे: ‘भिक्खु सिनातो अन्तरेन सिनानेनाऽ”ति।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Ayaṁ vuccati, bhikkhave: ‘bhikkhu sināto antarena sinānenā’”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ This is called a bhikkhu who is bathed with the inner bathing.”
तेन खो पन समयेन सुन्दरिकभारद्वाजो ब्राह्मणो भगवतो अविदूरे निसिन्नो होति। अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो भगवन्तं एतदवोच: “गच्छति पन भवं गोतमो बाहुकं नदिं सिनायितुन्”ति?
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti. Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti?
Now at that time the brahmin Sundarikabhāradvāja was sitting not far from the Buddha. He said to the Buddha, “But does Master Gotama go to the river Bāhuka to bathe?”
“किं, ब्राह्मण, बाहुकाय नदिया? किं बाहुका नदी करिस्सती”ति?
“Kiṁ, brāhmaṇa, bāhukāya nadiyā? Kiṁ bāhukā nadī karissatī”ti?
“Brahmin, why go to the river Bāhuka? What can the river Bāhuka do?”
“लोक्खसम्मता हि, भो गोतम, बाहुका नदी बहुजनस्स, पुञ्ञसम्मता हि, भो गोतम, बाहुका नदी बहुजनस्स, बाहुकाय पन नदिया बहुजनो पापकम्मं कतं पवाहेती”ति।
“Lokkhasammatā3 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 leads to a heavenly world and bestows merit. And many people wash off their bad deeds in the river Bāhukā.”
अथ खो भगवा सुन्दरिकभारद्वाजं ब्राह्मणं गाथाहि अज्झभासि:
Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi:
Then the Buddha addressed Sundarikabhāradvāja in verse:
“बाहुकं अधिकक्कञ्च, गयं सुन्दरिकं मपि; सरस्सतिं पयागञ्च, अथो बाहुमतिं नदिं; निच्चम्पि बालो पक्खन्दो, कण्हकम्मो न सुज्झति।
“Bāhukaṁ adhikakkañca, gayaṁ sundarikaṁ mapi; Sarassatiṁ payāgañca, atho bāhumatiṁ nadiṁ; Niccampi bālo pakkhando, kaṇhakammo na sujjhati.
“The Bāhukā and the Adhikakkā, at Gayā and the Sundarikā too, Sarasvatī and Payāga, and the river Bāhumatī: a fool can constantly plunge into them but it won’t purify their dark deeds.
किं सुन्दरिका करिस्सति, किं पयागा किं बाहुका नदी; वेरिं कतकिब्बिसं नरं, न हि नं सोधये पापकम्मिनं।
Kiṁ sundarikā karissati, Kiṁ payāgā4 kiṁ bāhukā nadī; Veriṁ katakibbisaṁ naraṁ, Na hi naṁ sodhaye pāpakamminaṁ.
What can the Sundarikā do? What the Payāga or the Bāhukā? They can’t cleanse a cruel and criminal person from their bad deeds.
सुद्धस्स वे सदा फग्गु, सुद्धस्सुपोसथो सदा; सुद्धस्स सुचिकम्मस्स, सदा सम्पज्जते वतं; इधेव सिनाहि ब्राह्मण, सब्बभूतेसु करोहि खेमतं।
Suddhassa ve sadā phaggu, Suddhassuposatho sadā; Suddhassa sucikammassa, Sadā sampajjate vataṁ; Idheva sināhi brāhmaṇa, Sabbabhūtesu karohi khemataṁ.
For the pure in heart it’s always the spring festival or the Uposatha day. 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.
सचे मुसा न भणसि, सचे पाणं न हिंससि; सचे अदिन्नं नादियसि, सद्दहानो अमच्छरी; किं काहसि गयं गन्त्वा, उदपानोपि ते गया”ति।
Sace musā na bhaṇasi, sace pāṇaṁ na hiṁsasi; Sace adinnaṁ nādiyasi, saddahāno amaccharī; Kiṁ kāhasi gayaṁ gantvā, udapānopi te gayā”ti.
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!”
एवं वुत्ते, सुन्दरिकभारद्वाजो ब्राह्मणो भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य—चक्खुमन्तो रूपानि दक्खन्तीति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। लभेय्याहं भोतो गोतमस्स सन्तिके पब्बज्जं, लभेय्यं उपसम्पदन्”ति।
Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
When he had spoken, the brahmin Sundarikabhāradvāja said to the Buddha, “Excellent, Master 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, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. May I receive the going forth, the ordination in the ascetic Gotama’s presence?”
अलत्थ खो सुन्दरिकभारद्वाजो ब्राह्मणो भगवतो सन्तिके पब्बज्जं, अलत्थ उपसम्पदं। अचिरूपसम्पन्नो खो पनायस्मा भारद्वाजो एको वूपकट्ठो अप्पमत्तो आतापी पहितत्तो विहरन्तो नचिरस्सेव—यस्सत्थाय कुलपुत्ता सम्मदेव अगारस्मा अनगारियं पब्बजन्ति, तदनुत्तरं—ब्रह्मचरियपरियोसानं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासि।
Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 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 the brahmin Sundarikabhāradvāja 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 end 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.
“खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्ताया”ति अब्भञ्ञासि। अञ्ञतरो खो पनायस्मा भारद्वाजो अरहतं अहोसीति।
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā bhāradvājo arahataṁ ahosīti.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Bhāradvāja became one of the perfected.
वत्थसुत्तं निट्ठितं सत्तमं।
Vatthasuttaṁ niṭṭhitaṁ sattamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
