MN 7 The Simile of the Cloth

Medium Discourses Collection 7 – Majjhima Nikāya 7

MN 7 The Simile of the Cloth – Vatthasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Suppose, bhikkhū, there was a cloth that was dirty and soiled.

“Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ;

2.2

No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look poorly dyed and impure in color.

tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya durattavaṇṇamevassa aparisuddhavaṇṇamevassa.

2.3

Why is that?

Taṁ kissa hetu?

2.4

Because of the impurity of the cloth.

Aparisuddhattā, bhikkhave, vatthassa.

2.5

In the same way, when the mind is corrupt, a bad destiny is to be expected.

Evameva kho, bhikkhave, citte saṅkiliṭṭhe, duggati pāṭikaṅkhā.

2.6

Suppose there was a cloth that was pure and clean.

Seyyathāpi, bhikkhave, vatthaṁ parisuddhaṁ pariyodātaṁ;

2.7

No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look well dyed and pure in color.

tamenaṁ rajako yasmiṁ yasmiṁ raṅgajāte upasaṁhareyya—yadi nīlakāya yadi pītakāya yadi lohitakāya yadi mañjiṭṭhakāya—surattavaṇṇamevassa parisuddhavaṇṇamevassa.

2.8

Why is that?

Taṁ kissa hetu?

2.9

Because of the purity of the cloth.

Parisuddhattā, bhikkhave, vatthassa.

2.10

In the same way, when the mind isn’t corrupt, a good destiny is to be expected.

Evameva kho, bhikkhave, citte asaṅkiliṭṭhe, sugati pāṭikaṅkhā.

3.1

And what are the corruptions of the mind?

Katame ca, bhikkhave, cittassa upakkilesā?

3.2

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.

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.

4.1

A bhikkhu who understands that covetousness and immoral greed are corruptions of the mind gives them up.

Sa kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati;

4.2

A bhikkhu who understands that ill will …

‘byāpādo cittassa upakkileso’ti—

4.3

iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati;

4.4

‘kodho cittassa upakkileso’ti—

4.5

iti viditvā kodhaṁ cittassa upakkilesaṁ pajahati;

4.6

‘upanāho cittassa upakkileso’ti—

4.7

iti viditvā upanāhaṁ cittassa upakkilesaṁ pajahati;

4.8

‘makkho cittassa upakkileso’ti—

4.9

iti viditvā makkhaṁ cittassa upakkilesaṁ pajahati;

4.10

‘paḷāso cittassa upakkileso’ti—

4.11

iti viditvā paḷāsaṁ cittassa upakkilesaṁ pajahati;

4.12

‘issā cittassa upakkileso’ti—

4.13

iti viditvā issaṁ cittassa upakkilesaṁ pajahati;

4.14

‘macchariyaṁ cittassa upakkileso’ti—

4.15

iti viditvā macchariyaṁ cittassa upakkilesaṁ pajahati;

4.16

‘māyā cittassa upakkileso’ti—

4.17

iti viditvā māyaṁ cittassa upakkilesaṁ pajahati;

4.18

‘sāṭheyyaṁ cittassa upakkileso’ti—

4.19

iti viditvā sāṭheyyaṁ cittassa upakkilesaṁ pajahati;

4.20

‘thambho cittassa upakkileso’ti—

4.21

iti viditvā thambhaṁ cittassa upakkilesaṁ pajahati;

4.22

‘sārambho cittassa upakkileso’ti—

4.23

iti viditvā sārambhaṁ cittassa upakkilesaṁ pajahati;

4.24

‘māno cittassa upakkileso’ti—

4.25

iti viditvā mānaṁ cittassa upakkilesaṁ pajahati;

4.26

‘atimāno cittassa upakkileso’ti—

4.27

iti viditvā atimānaṁ cittassa upakkilesaṁ pajahati;

4.28

‘mado cittassa upakkileso’ti—

4.29

iti viditvā madaṁ cittassa upakkilesaṁ pajahati;

4.30

negligence is a corruption of the mind gives it up.

‘pamādo cittassa upakkileso’ti—

4.31

iti viditvā pamādaṁ cittassa upakkilesaṁ pajahati.

5.1

When they have understood these corruptions of the mind

Yato kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti—iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti,

5.2

for what they are, and have given them up,

‘byāpādo cittassa upakkileso’ti—

5.3

iti viditvā byāpādo cittassa upakkileso pahīno hoti;

5.4

‘kodho cittassa upakkileso’ti—

5.5

iti viditvā kodho cittassa upakkileso pahīno hoti;

5.6

‘upanāho cittassa upakkileso’ti—

5.7

iti viditvā upanāho cittassa upakkileso pahīno hoti;

5.8

‘makkho cittassa upakkileso’ti—

5.9

iti viditvā makkho cittassa upakkileso pahīno hoti;

5.10

‘paḷāso cittassa upakkileso’ti—

5.11

iti viditvā paḷāso cittassa upakkileso pahīno hoti;

5.12

‘issā cittassa upakkileso’ti—

5.13

iti viditvā issā cittassa upakkileso pahīno hoti;

5.14

‘macchariyaṁ cittassa upakkileso’ti—

5.15

iti viditvā macchariyaṁ cittassa upakkileso pahīno hoti;

5.16

‘māyā cittassa upakkileso’ti—

5.17

iti viditvā māyā cittassa upakkileso pahīno hoti;

5.18

‘sāṭheyyaṁ cittassa upakkileso’ti—

5.19

iti viditvā sāṭheyyaṁ cittassa upakkileso pahīno hoti;

5.20

‘thambho cittassa upakkileso’ti—

5.21

iti viditvā thambho cittassa upakkileso pahīno hoti;

5.22

‘sārambho cittassa upakkileso’ti—

5.23

iti viditvā sārambho cittassa upakkileso pahīno hoti;

5.24

‘māno cittassa upakkileso’ti—

5.25

iti viditvā māno cittassa upakkileso pahīno hoti;

5.26

‘atimāno cittassa upakkileso’ti—

5.27

iti viditvā atimāno cittassa upakkileso pahīno hoti;

5.28

‘mado cittassa upakkileso’ti—

5.29

iti viditvā mado cittassa upakkileso pahīno hoti;

5.30

‘pamādo cittassa upakkileso’ti—

5.31

iti viditvā pamādo cittassa upakkileso pahīno hoti.

5.32

they have experiential confidence in the Buddha:

So buddhe aveccappasādena samannāgato hoti:

5.33

‘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.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti;

6.1

They have experiential confidence in the teaching:

dhamme aveccappasādena samannāgato hoti:

6.2

‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti;

7.1

They have experiential confidence in the Saṅgha:

saṅghe aveccappasādena samannāgato hoti:

7.2

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, 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.’

‘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.

8.1

When a bhikkhu has discarded, eliminated, released, given up, and relinquished to this extent, thinking, ‘I have experiential confidence in the Buddha …

Yathodhi kho panassa cattaṁ hoti vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ, so ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.

8.2

Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati;

9.1

the teaching …

‘dhamme …pe…

10.1

the Saṅgha,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.

saṅghe aveccappasādena samannāgatomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ;

10.2

pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

11.1

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.

‘Yathodhi kho pana me cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhan’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ;

11.2

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.

pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

12.1

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.

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

12.2

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.

Seyyathāpi, bhikkhave, vatthaṁ saṅkiliṭṭhaṁ malaggahitaṁ acchodakaṁ āgamma parisuddhaṁ hoti pariyodātaṁ, ukkāmukhaṁ vā panāgamma jātarūpaṁ parisuddhaṁ hoti pariyodātaṁ;

12.3

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.

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

13.1

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.

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;

14.1

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.

karuṇāsahagatena cetasā …pe…

15.1

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.

muditāsahagatena cetasā …pe…

16.1

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.

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.

17.1

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.’

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

18.1

Knowing and seeing like this, their mind is freed from the cravings of sensuality, desire to be reborn, and ignorance.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.

18.2

When they’re freed, they know they’re freed.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

18.3

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.’

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

18.4

This is called

Ayaṁ vuccati, bhikkhave:

18.5

a bhikkhu who is bathed with the inner bathing.”

‘bhikkhu sināto antarena sinānenā’”ti.

19.1

Now at that time the brahmin Sundarikabhāradvāja was sitting not far from the Buddha.

Tena kho pana samayena sundarikabhāradvājo brāhmaṇo bhagavato avidūre nisinno hoti.

19.2

He said to the Buddha,

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:

19.3

“But does Master Gotama go to the river Bāhuka to bathe?”

“gacchati pana bhavaṁ gotamo bāhukaṁ nadiṁ sināyitun”ti?

19.4

“Brahmin, why go to the river Bāhuka?

“Kiṁ, brāhmaṇa, bāhukāya nadiyā?

19.5

What can the river Bāhuka do?”

Kiṁ bāhukā nadī karissatī”ti?

19.6

“Many people agree that the river Bāhuka bestows cleanliness and merit. And many people wash off their bad deeds in the river Bāhuka.”

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

20.1

Then the Buddha addressed Sundarikabhāradvāja in verse:

Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi:

20.2

“The Bāhuka and the Adhikakka,

“Bāhukaṁ adhikakkañca,

20.3

the Gayā and the Sundarikā too,

gayaṁ sundarikaṁ mapi;

20.4

Sarasvatī and Payāga,

Sarassatiṁ payāgañca,

20.5

and the river Bāhumati:

atho bāhumatiṁ nadiṁ;

20.6

a fool can constantly plunge into them

Niccampi bālo pakkhando,

20.7

but it won’t purify their dark deeds.

kaṇhakammo na sujjhati.

20.8

What can the Sundarikā do?

Kiṁ sundarikā karissati,

20.9

What the Payāga or the Bāhuka?

Kiṁ payāgā kiṁ bāhukā nadī;

20.10

They can’t cleanse a cruel and criminal person

Veriṁ katakibbisaṁ naraṁ,

20.11

from their bad deeds.

Na hi naṁ sodhaye pāpakamminaṁ.

20.12

For the pure in heart it’s always

Suddhassa ve sadā phaggu,

20.13

the spring festival or the sabbath.

Suddhassuposatho sadā;

20.14

For the pure in heart and clean of deed,

Suddhassa sucikammassa,

20.15

their vows will always be fulfilled.

Sadā sampajjate vataṁ;

20.16

It’s here alone that you should bathe, brahmin,

Idheva sināhi brāhmaṇa,

20.17

making yourself a sanctuary for all creatures.

Sabbabhūtesu karohi khemataṁ.

20.18

And if you speak no lies,

Sace musā na bhaṇasi,

20.19

nor harm any living creature,

sace pāṇaṁ na hiṁsasi;

20.20

nor steal anything not given,

Sace adinnaṁ nādiyasi,

20.21

and you’re faithful and not stingy:

saddahāno amaccharī;

20.22

what’s the point of going to Gayā?

Kiṁ kāhasi gayaṁ gantvā,

20.23

For any well may be your Gayā!”

udapānopi te gayā”ti.

21.1

When he had spoken, the brahmin Sundarikabhāradvāja said to the Buddha,

Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:

21.2

“Excellent, Master Gotama! Excellent!

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

21.3

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 good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.

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.

21.4

I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

21.5

Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

22.1

And the brahmin Sundarikabhāradvāja received the going forth, the ordination in the Buddha’s presence.

Alattha kho sundarikabhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

22.2

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.

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.

22.3

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.”

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.

22.4

And Venerable Bhāradvāja became one of the perfected.

Aññataro kho panāyasmā bhāradvājo arahataṁ ahosīti.

22.5

Vatthasuttaṁ niṭṭhitaṁ sattamaṁ.