Majjhima Nikāya 7 Vatthasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Vatthasutta

Thus have I heard: At one time the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

There the Blessed One addressed the disciples:

Disciples, just as a cloth that is soiled and stained becomes impure in color when dyed with any dye, whether blue, yellow, red, or crimson, so too when the mind is defiled, a bad destination can be expected.

And just as a cloth that is clean and bright becomes pure in color when dyed with any dye, whether blue, yellow, red, or crimson, so too when the mind is undefiled, a good destination can be expected.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

And what are the defilements of the mind?

Greed and unrighteous attachment are defilements of the mind, ill will is a defilement of the mind, anger is a defilement of the mind, hostility is a defilement of the mind, denigration is a defilement of the mind, domineering is a defilement of the mind, envy is a defilement of the mind, avarice is a defilement of the mind, deceit is a defilement of the mind, fraud is a defilement of the mind, obstinacy is a defilement of the mind, presumption is a defilement of the mind, conceit is a defilement of the mind, arrogance is a defilement of the mind, intoxication is a defilement of the mind, heedlessness is a defilement of the mind.

Bhagavā etadavoca: “Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ; tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa. Taṁ kissa hetu? Aparisuddhattā, bhikkhave, vatthassa.

A disciple who knows that Greed and unrighteous attachment are defilements of the mind abandons them.

Knowing that ill will is a defilement of the mind, he abandons it.

Knowing that anger is a defilement of the mind, he abandons it.

Evameva kho, bhikkhave, citte saṅkiliṭṭhe, duggati pāṭikaṅkhā.

Knowing that hostility is a defilement of the mind, he abandons it.

Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ; tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa.

Knowing that denigration is a defilement of the mind, he abandons it.

Knowing that domineering is a defilement of the mind, he abandons it.

Knowing that envy is a defilement of the mind, he abandons it.

Taṁ kissa hetu? Parisuddhattā, bhikkhave, vatthassa.

Knowing that avarice is a defilement of the mind, he abandons it.

Evameva kho, bhikkhave, citte asaṅkiliṭṭhe, sugati pāṭikaṅkhā.

Knowing that deceit is a defilement of the mind, he abandons it.

Katame ca, bhikkhave, cittassa upakkilesā?

Knowing that fraud is a defilement of the mind, he abandons it.

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.

Knowing that obstinacy is a defilement of the mind, he abandons it.

Knowing that presumption is a defilement of the mind, he abandons it.

Knowing that conceit is a defilement of the mind, he abandons it.

Knowing that arrogance is a defilement of the mind, he abandons it.

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. 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; dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni, aṭṭha purisapuggalā.

Knowing that intoxication is a defilement of the mind, he abandons it.

Knowing that heedlessness is a defilement of the mind, he abandons it.

He is endowed with unwavering confidence in the Tathāgata:

Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in true knowing and conduct, well-gone, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened and blessed; he is endowed with unwavering confidence in the Dhamma:

Esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo, anuttaraṁ puññakkhettaṁ lokassā’ti. Yathodhi 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…

The Dhamma is well-expounded by the Blessed One, visible here and now, timeless, inviting inspection, leading onwards, to be experienced by the wise for themselves; he is endowed with unwavering confidence in the Sangha:

The Sangha of the Blessed Ones disciples is practicing the good way, the straight way, the true way, the proper way. That is, the four pairs of persons, the eight types of individuals.

saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ; pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

This Sangha of the Blessed Ones disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.

‘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. Sa kho so, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya.

Just as when a cloth stained with impurities becomes pure and bright upon being washed with clean water, or gold becomes pure and bright upon being smelted in a furnace, so too, when a disciple is endowed with such virtue, such Dhamma, and such wisdom, even if he partakes of alms food consisting of choice rice with various sauces and curries, it does not become an obstacle for him.

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.

He dwells pervading one direction with a mind imbued with goodwill, likewise the second, likewise the third, likewise the fourth; so above, below, and all around, he dwells pervading the entire world with a mind imbued with goodwill, vast, exalted, measureless, without hostility, without ill will.

He dwells pervading one direction with a mind imbued with compassion, likewise the second, likewise the third, likewise the fourth; so above, below, and all around, he dwells pervading the entire world with a mind imbued with compassion, vast, exalted, measureless, without hostility, without ill will.

He dwells pervading one direction with a mind imbued with sympathetic joy, likewise the second, likewise the third, likewise the fourth; so above, below, and all around, he dwells pervading the entire world with a mind imbued with sympathetic joy, vast, exalted, measureless, without hostility, without ill will.

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…

He dwells pervading one direction with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, and all around, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ.

He knows: There is this, there is the inferior, there is the superior, and there is an escape beyond this perception.

Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

Knowing and seeing thus, his mind is liberated from the taints of sense satisfaction, from the taints of becoming, from the taints of ignorance.

So ‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti pajānāti.

When it is liberated, there comes the knowing: It is liberated.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

This is called a disciple who is thoroughly cleansed from within.

Ayaṁ vuccati, bhikkhave: ‘bhikkhu sināto antarena sinānenā’”ti.

At that time, the brahmin Sundarika Bharadvaja was sitting not far from the Blessed One.

Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti.

Then the brahmin Sundarika Bharadvaja said to the Blessed One:

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti?

Does Master Gotama go to the Bahuka River to bathe?

“Kiṁ, brāhmaṇa, bāhukāya nadiyā?

What, brahmin, is there in the Bahuka River?

Kiṁ bāhukā nadī karissatī”ti?

What can the Bahuka River do?

“Lokkhasammatā hi, bho gotama, bāhukā nadī bahujanassa, puññasammatā hi, bho gotama, bāhukā nadī bahujanassa, bāhukāya pana nadiyā bahujano pāpakammaṁ kataṁ pavāhetī”ti.

Indeed, Master Gotama, many people regard the Bahuka River as sacred. Many people regard the Bahuka River as a source of merit.

Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi: “Bāhukaṁ adhikakkañca, gayaṁ sundarikaṁ mapi; Sarassatiṁ payāgañca, atho bāhumatiṁ nadiṁ; Niccampi bālo pakkhando, kaṇhakammo na sujjhati.

Many people wash away their corrupt deeds in the Bahuka River.

Then the Blessed One addressed the brahmin Sundarika Bharadvaja in verse:

Bahuka and Adhikakka,

Gaya and Sundarika,

Kiṁ sundarikā karissati, Kiṁ payāgā kiṁ bāhukā nadī; Veriṁ katakibbisaṁ naraṁ, Na hi naṁ sodhaye pāpakamminaṁ.

Sarasvati and Payaga,

And the river Bahumati: A fool may plunge into them constantly,

Yet his dark deeds are not cleansed.

What can Sundarika do?

What can Payaga or Bahuka River do?

Suddhassa ve sadā phaggu, Suddhassuposatho sadā; Suddhassa sucikammassa, Sadā sampajjate vataṁ; Idheva sināhi brāhmaṇa, Sabbabhūtesu karohi khemataṁ.

For a person with corrupt deeds,

What can they do?

I do not purify the sinful.

For the pure, it is always the full moon,

Sace musā na bhaṇasi, sace pāṇaṁ na hiṁsasi; Sace adinnaṁ nādiyasi, saddahāno amaccharī; Kiṁ kāhasi gayaṁ gantvā, udapānopi te gayā”ti.

For the pure, the observance day is always;

For the pure, who performs clean deeds,

The observance is always successful;

Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

Bathe here, Brahmin,

Make safety for all beings.

If you do not speak falsely,

If you do not harm living beings;

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.

If you do not take what is not given,

Believing and not being stingy;

What will you do by going to Gaya,

Even a well is your Gaya.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

Having said this, the Brahmin Sundarikabharadvaja said to the Blessed One:

Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

Excellent, Master Gotama, excellent, Master Gotama.

Just as, Master Gotama, one might set upright what was overturned, reveal what was hidden, show the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, Master Gotama has made the Dhamma clear in many ways.

Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of disciples.

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.

May I receive the going forth in the presence of Master Gotama, may I receive the full ordination.

Then the Brahmin Sundarikabharadvaja received the going forth in the presence of the Blessed One, he received the full ordination.

Soon after his full ordination, while dwelling alone, diligent, ardent, and resolute, he realized for himself with direct knowing, here and now, the ultimate goal of the holy life, for the sake of which sons of good families rightly go forth from the household life into homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā bhāradvājo arahataṁ ahosīti.

He knew: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.

Vatthasuttaṁ niṭṭhitaṁ sattamaṁ.

And the Venerable Bharadvaja became one of the arahants.