Thus have I heard. On one occasion the Blessed One was living at Sāvatthi, at Jeta‘s Grove, in Anāthapiṇḍika‘s Park. There the Blessed One addressed the monks: “Monks!” “Auspicious sir,” those monks replied to the Blessed One. The Blessed One said this:
“Monks, when cloth is defiled and dirty, then no matter what kind of dye you use – whether it is blue, yellow, red, or crimson – it will appear poorly dyed and the color will not be pure. For what reason? Monks, because of the impurity of the cloth. In the same way, monks, when the mind is defiled, a bad result is expected.
“Monks, when cloth is completely pure and clean, then no matter what kind of dye you use – whether it is blue, yellow, red, or crimson – it will appear well-dyed and the color will be pure. For what reason? Monks, because of the purity of the cloth. In the same way, monks, when the mind is not defiled, a good result is expected.
“Monks, what are the defilements of the mind? Covetous deviant1 greed is a defilement of the mind. Aversion… anger… resentment… deprecation… malice… jealousy… stinginess… fraudulence… deceitfulness… stubbornness… hostility… conceit… arrogance… pride… negligence is a defilement of the mind.
“Monks, when a monk has recognized that covetous deviant greed is a defilement of the mind, he abandons it. When he has recognized that aversion… anger… resentment… deprecation… malice… jealousy… stinginess… fraudulence… deceitfulness… stubbornness… hostility… conceit… arrogance… pride… negligence is a defilement of the mind, he abandons it.
“Monks, when a monk has recognized that covetous deviant greed is a defilement of the mind and has abandoned it, when he has recognized that aversion… anger… resentment… deprecation… malice… jealousy… stinginess… fraudulence… deceitfulness… stubbornness… hostility… conceit… arrogance… pride… negligence is a defilement of the mind and has abandoned it, then he has unwavering2 confidence in the Buddha: ‘He is the Blessed One, the Arahant, the Fully Self-Awakened One, perfect in knowledge and conduct, sublime, the world-knower, the unsurpassable trainer of trainable people, the teacher of celestial and human beings, the Buddha, the Blessed One.’ He has unwavering confidence in the Dhamma: ‘The Blessed One‘s Dhamma is well-expounded, visible, timeless, tangible, a guide3, personally experiencable by the wise.’ He has unwavering confidence in the Saṅgha: ‘The Saṅgha of the Blessed One‘s disciples that has practiced well, that has practiced honorably4, that has practiced methodically, that has practiced appropriately – that is, the four pairs, the eight kinds of individuals: this is the Saṅgha of the Blessed One‘s disciples, which is worthy of support, worthy of hospitality, worthy of generosity, and respectable – an unsurpassable field of merit for the world.’
“When there is discarding, rejecting, releasing, abandoning, and relinquishing to this extent, then with the thought ‘I have unwavering confidence in the Buddha… Dhamma… Saṅgha,’ one acquires knowledge of the meaning, knowledge of the Dhamma, and joy connected with Dhamma. When one is joyful, rapture arises. When one has a rapturous mind, the body becomes tranquil. One who has a tranquil body experiences happiness. When one is happy, the mind becomes concentrated.
“With the thought ‘There is discarding, rejecting, releasing, abandoning, and relinquishing to this extent,’ one acquires knowledge of the meaning, knowledge of the Dhamma, and joy connected with Dhamma. When one is joyful, rapture arises. When one has a rapturous mind, the body becomes tranquil. One who has a tranquil body experiences happiness. When one is happy, the mind becomes concentrated.
“Monks, if a monk has this virtue, this teaching, and this wisdom, then even if he eats refined almsfood with many sauces and condiments, it is not an impediment for him. Monks, just as when a defiled and dirty cloth enters clear water it becomes completely pure and clean, or when gold enters a furnace it becomes completely pure and clean, in the same way, monks, if a monk has this virtue, this teaching, and this wisdom, then even if he eats refined almsfood with many sauces and condiments, it is not an impediment for him.
“He dwells having pervaded one direction with a mind endowed with loving-kindness – likewise the second, the third, and the fourth.5 So above, below, around, and everywhere, to all as to himself, he dwells having pervaded the entire world with a mind endowed with loving-kindness – abundant, expansive, immeasurable, without hostility, and without aversion.
“He dwells having pervaded one direction with a mind endowed with compassion… with sympathetic joy… with equanimity… abundant, expansive, immeasurable, without hostility, and without aversion.
“He understands: ‘There is this, there is the inferior, there is the superior, there is a further escape from this perception.’ Knowing and seeing in this way, his mind is liberated from the corruption of sensuality, the corruption of existence, and the corruption of ignorance. When there is liberation, there is the knowledge of liberation. He understands: ‘Birth is eliminated, the spiritual life has been completed, what was to be done has been done, there will not be another life here.’ Monks, this is called ‘A monk who is cleansed by means of internal cleansing.’”
On this occasion, the Brahmin Sundarika-Bhāradvāja was seated not far from the Blessed One. He said to the Blessed One, “Does Sir Gotama go to bathe in the river Bāhukā?”
“Brahmin, what is the river Bāhukā? What will the river Bāhukā do?”
“Sir Gotama, the river Bāhukā is considered by many to be liberating, to be meritorious; many people wash away their harmful karma in the river Bāhukā.”
Then the Blessed One spoke to the Brahmin Sundarika-Bhāradvāja using these verses:
“Bāhukā, Adhikakkā, Gayā, Sundarikā,
Sarassatī, Payāgā, and the river Bāhumatī,
A fool may constantly jump in,
But his dark karma will not be purified.
“What will the river Sundarikā do, or Payāgā, or Bāhukā?
If a man has done hostile or cruel actions,
That will not purify his harmful karma.
“For one who is pure, it is always a sacred festival,
For one who is pure, it is always a holy day.
For one who is pure and has pure karma,
One attains the completion of one‘s practice.
“Bathe in this, Brahmin, and produce safety for all beings;
If you speak no lies, harm no beings, take nothing that is not given,
If you have faith and are free of stinginess,
What would you do if you went to Gayā?
Any well can be Gayā for you.”
When this was said, the Brahmin Sundarika-Bhāradvāja said to the Blessed One, “Wonderful, Sir Gotama! Wonderful, Sir Gotama! Sir Gotama, just as one might set upright what has been overturned, or reveal what has been concealed, or explain the path to one who is confused, or bring an oil-lamp into the darkness so those with eyes can see – in the same way, Sir Gotama has revealed the Dhamma in many ways. I go for refuge to Sir Gotama, and to the Dhamma, and to the monastic community. May I receive the Going-Forth in the Blessed One‘s presence; may I receive full ordination.”
The Brahmin Sundarika-Bhāradvāja received the Going-Forth in the Blessed One‘s presence, and he received full ordination. Not long after his ordination, while living alone, withdrawn, vigilant, ardent, and diligent, he directly realized for himself the conclusion of the spiritual life – the right goal that good people go forth from the household life to homelessness for. He knew, “Birth is eliminated, the spiritual life has been completed, what was to be done has been done, there will not be another life here.” Venerable Bhāradvāja become one of the Arahants.
Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
“Bhikkhus, suppose a cloth were defiled and stained, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look poorly dyed and impure in colour. Why is that? Because of the impurity of the cloth. So too, when the mind is defiled, an unhappy destination may be expected. Bhikkhus, suppose a cloth were pure and bright, and a dyer dipped it in some dye or other, whether blue or yellow or red or carmine; it would look well dyed and pure in colour. Why is that? Because of the purity of the cloth. So too, when the mind is undefiled, a happy destination may be expected.
“What, bhikkhus, are the imperfections that defile the mind? Covetousness and unrighteous greed is an imperfection that defiles the mind. Ill will…anger…resentment…contempt… insolence…envy…avarice…deceit…fraud…obstinacy… rivalry…conceit…arrogance…vanity… …negligence is an imperfection that defiles the mind.
“Knowing that covetousness and unrighteous greed is an imperfection that defiles the mind, a bhikkhu abandons it. Knowing that ill will…negligence is an imperfection that defiles the mind, a bhikkhu abandons it.
“When a bhikkhu has known that covetousness and unrighteous greed is an imperfection that defiles the mind and has abandoned it; when a bhikkhu has known that ill will…negligence is an imperfection that defiles the mind and has abandoned it, he acquires unwavering confidence in the Buddha thus: ‘The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’
“He acquires unwavering confidence in the Dhamma thus: ‘The Dhamma is well proclaimed by the Blessed One, visible here and now, immediately effective, inviting inspection, onward leading, to be experienced by the wise for themselves.’
“He acquires unwavering confidence in the Sangha thus: ‘The Sangha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way, that is, the four pairs of persons, the eight types of individuals; this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’
“When he has given up, expelled, released, abandoned, and relinquished the imperfections of the mind in part, he considers thus: ‘I am possessed of unwavering confidence in the Buddha,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.
“He considers thus: ‘I am possessed of unwavering confidence in the Dhamma,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad…the mind becomes concentrated.
“He considers thus: ‘I am possessed of unwavering confidence in the Sangha,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad…the mind becomes concentrated.
“He considers thus: ‘The imperfections of the mind have in part been given up, expelled, released, abandoned, and relinquished by me,’ and he gains inspiration in the meaning, gains inspiration in the Dhamma, gains gladness connected with the Dhamma. When he is glad, rapture is born in him; in one who is rapturous, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated.
“Bhikkhus, if a bhikkhu of such virtue, such a state of concentration, and such wisdom eats almsfood consisting of choice hill rice along with various sauces and curries, even that will be no obstacle for him. Just as a cloth that is defiled and stained becomes pure and bright with the help of clear water, or just as gold becomes pure and bright with the help of a furnace, so too, if a bhikkhu of such virtue…eats almsfood…that will be no obstacle for him.
“He abides pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
“He abides pervading one quarter with a mind imbued with compassion…with a mind imbued with altruistic joy…with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.
“He understands thus: ‘There is this, there is the inferior, there is the superior, and beyond there is an escape from this whole field of perception.’
“When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. When it is liberated there comes the knowledge: ‘It is liberated.’ He understands: ‘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.’ Bhikkhus, this bhikkhu is called one bathed with the inner bathing.”
Now on that occasion the brahmin Sundarika Bhāradvāja was sitting not far from the Blessed One. Then he said to the Blessed One: “But does Master Gotama go to the Bāhukā River to bathe?”
“Why, brahmin, go to the Bāhukā River? What can the Bāhukā River do?”
“Master Gotama, the Bāhukā River is held by many to give liberation, it is held by many to give merit, and many wash away their evil actions in the Bāhukā River.”
Then the Blessed One addressed the brahmin Sundarika Bhāradvāja in stanzas:
“Bāhukā and Adhikakkā,
Gayā and Sundarikā too,
Payāga and Sarassatī,
And the stream Bahumatī—
A fool may there forever bathe
Yet will not purify dark deeds.
What can the Sundarikā bring to pass?
What the Payāga? What the Bāhukā?
They cannot purify an evil-doer,
A man who has done cruel and brutal deeds.
One pure in heart has evermore
The Feast of Spring, the Holy Day;
One fair in act, one pure in heart
Brings his virtue to perfection.
It is here, brahmin, that you should bathe,
To make yourself a refuge for all beings.
And if you speak no falsehood
Nor work harm for living beings,
Nor take what is offered not,
With faith and free from avarice,
What need for you to go to Gayā?
For any well will be your Gayā.”
When this was said, the brahmin Sundarika Bhāradvāja said: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. I would receive the going forth under Master Gotama, I would receive the full admission.”
And the brahmin Sundarika Bhāradvāja received the going forth under the Blessed One, and he received the full admission. And soon, not long after his full admission, dwelling alone, withdrawn, diligent, ardent, and resolute, the venerable Bhāradvāja, by realising for himself with direct knowledge, here and now entered upon and abided in that supreme goal of the holy life for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew: “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.” And the venerable Bhāradvāja became one of the arahants.
Thus have I heard:
At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. While he was there the Lord addressed the monks, saying:
“Monks.”
“Revered one,” these monks answered the Lord in assent. The Lord spoke thus:
“Monks, as a cloth is a defilement of the mind, that is stained and dirty is a defilement of the mind, and which a dyer might dip into this and that dye, is a defilement of the mind, be it dark green or yellow or red or crimson, is a defilement of the mind, would be dyed a bad colour; is a defilement of the mind, it would not be clear in colour. What is the reason for this? Monks, it is because the cloth was not clean. Even so, monks, a bad bourn is to be expected is a defilement of the mind, when the mind is stained.
Monks, as a cloth is a defilement of the mind, that is quite clean, is a defilement of the mind, quite pure, is a defilement of the mind, and which a dyer might dip into this or that dye, is a defilement of the mind, be it dark green or yellow or red or crimson, is a defilement of the mind, would be dyed a good colour; is a defilement of the mind, it would be clear in colour. What is the reason for this? Monks, it is because the cloth was clean. Even so, monks, a good bourn is to be expected is a defilement of the mind, when the mind is not stained.
And what, monks, are the defilements of the mind?
Greed and covetousness is a defilement of the mind,
malevolence is a defilement of the mind,
anger is a defilement of the mind,
malice is a defilement of the mind,
hypocrisy is a defilement of the mind,
spite is a defilement of the mind,
envy is a defilement of the mind,
stinginess is a defilement of the mind,
deceit is a defilement of the mind,
treachery is a defilement of the mind,
obstinacy is a defilement of the mind,
impetuosity is a defilement of the mind,
arrogance is a defilement of the mind,
pride is a defilement of the mind,
conceit is a defilement of the mind,
indolence is a defilement of the mind.
Monks, a monk thinks that greed and covetousness is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is greed and covetousness;
a monk thinks that malevolence is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is malevolence,
a monk thinks that anger is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is anger,
a monk thinks that malice is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is malice,
a monk thinks that hypocrisy is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is hypocrisy,
a monk thinks that spite is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is spite,
a monk thinks that envy is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is envy,
a monk thinks that stinginess is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is stinginess,
a monk thinks that deceit is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is deceit,
a monk thinks that treachery is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is treachery,
a monk thinks that obstinacy is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is obstinacy,
a monk thinks that impetuosity is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is impetuosity,
a monk thinks that arrogance is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is arrogance,
a monk thinks that pride is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is pride,
a monk thinks that conceit is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is conceit,
a monk thinks that indolence is a defilement of the mind, and having known it thus, he gets rid of the defilement of the mind that is indolence.
When, monks, the monk thinks that greed and covetousness is a defilement of the mind, and having known it thus, the defilement of the mind that is greed and covetousness is got rid of;
thinks that malevolence is a defilement of the mind, and having known it thus, the defilement of the mind that is malevolence is got rid of,
thinks that anger is a defilement of the mind, and having known it thus, the defilement of the mind that is anger is got rid of,
thinks that malice is a defilement of the mind, and having known it thus, the defilement of the mind that is malice is got rid of,
thinks that hypocrisy is a defilement of the mind, and having known it thus, the defilement of the mind that is hypocrisy is got rid of,
thinks that spite is a defilement of the mind, and having known it thus, the defilement of the mind that is spite is got rid of,
thinks that envy is a defilement of the mind, and having known it thus, the defilement of the mind that is envy is got rid of,
thinks that stinginess is a defilement of the mind, and having known it thus, the defilement of the mind that is stinginess is got rid of,
thinks that deceit is a defilement of the mind, and having known it thus, the defilement of the mind that is deceit is got rid of,
thinks that treachery is a defilement of the mind, and having known it thus, the defilement of the mind that is treachery is got rid of,
thinks that obstinacy is a defilement of the mind, and having known it thus, the defilement of the mind that is obstinacy is got rid of,
thinks that impetuosity is a defilement of the mind, and having known it thus, the defilement of the mind that is impetuosity is got rid of,
thinks that arrogance is a defilement of the mind, and having known it thus, the defilement of the mind that is arrogance is got rid of,
thinks that pride is a defilement of the mind, and having known it thus, the defilement of the mind that is pride is got rid of,
thinks that conceit is a defilement of the mind, and having known it thus, the defilement of the mind that is conceit is got rid of,
thinks that indolence is a defilement of the mind, and having known it thus, the defilement of the mind that is indolence is got rid of;
he becomes possessed of unwavering confidence in the Awakened One and thinks:
‘Thus indeed is he the Lord, perfected, wholly self-awakened, endowed with knowledge and right conduct, well-farer, knower of the world(s), incomparable charioteer of men to be tamed, teacher of devas and mankind, the Awakened One, the Lord.’
He becomes possessed of unwavering confidence in Dhamma and thinks; ‘Dhamma is well taught by the Lord, it is self-realised, it is timeless, it is a come-and-see thing, leading onwards, to be understood individually by the wise.’
He becomes possessed of unwavering confidence in the Order and thinks:
‘The Lord's Order of disciples is of good conduct, the Lord's Order of disciples is upright, the Lord's Order of disciples is of wise conduct, the Lord's Order of disciples is of dutiful conduct, that is to say the four pairs of men, the eight individuals.
This Order of the Lord's disciples is worthy of alms, worthy of hospitality, worthy of offerings, worthy of reverence, it is a matchless field of merit for the world.’
At this stage there is for him giving up, renouncing, rejecting, getting rid of, forsaking.
He, thinking: ‘Possessed of unwavering confidence in the Awakened One am I,’ acquires knowledge of the goal, acquires knowledge of Dhamma, acquires the delight that is connected with Dhamma; rapture is born from that delight, being rapturous, his body is impassible, with the body impassible, joy is felt, because of joy, the mind is (well) concentrated.
Thinking: ‘Possessed of unwavering confidence in Dhamma am I,’ he acquires knowledge of the goal, acquires knowledge of Dhamma, acquires the delight that is connected with Dhamma; rapture is born from that delight, being rapturous, his body is impassible, with the body impassible, joy is felt, because of joy, the mind is (well) concentrated.
Thinking: ‘Possessed of unwavering confidence in the Order am I,’ he acquires knowledge of the goal, acquires knowledge of Dhamma, acquires the delight that is connected with Dhamma; rapture is born from that delight, being rapturous, his body is impassible, with the body impassible, joy is felt, because of joy, the mind is (well) concentrated.
Thinking: ‘At this stage there comes to be for me giving up, renouncing, rejecting, getting rid of, forsaking,’ he acquires knowledge of the goal, acquires knowledge of Dhamma, acquires the delight that is connected with Dhamma; rapture is born from that delight, being rapturous, his body is impassible, with the body impassible, joy is felt, because of joy, the mind is (well) concentrated.
A monk, monks, of such moral habit, of such Dhamma, of such wisdom, even if he eat fine almsfood, the black grains removed, with various curries, various vegetables, that will not be a stumbling-block for him. Monks, even as a stained and dirty cloth, if put in clear water becomes pure and clean, or as gold put into a smelting-pot becomes pure and clean, in like manner, monks, a monk of such moral habit, of such Dhamma, of such wisdom, even if he eat fine almsfood, the black grains removed, with various curries, various vegetables, that will not be a stumbling-block for him.
He dwells, having suffused the first quarter with a mind of friendliness, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwells having suffused the whole world everywhere, in every way, with a mind of friendliness that is far-reaching, wide-spread, immeasurable, without enmity, without malevolence.
He dwells having suffused the first quarter with a mind of compassion, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwells having suffused the whole world everywhere, in every way, with a mind of compassion that is far-reaching, wide-spread, immeasurable, without enmity, without malevolence.
He dwells having suffused the first quarter with a mind of sympathetic joy, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwells having suffused the whole world everywhere, in every way, with a mind of sympathetic joy that is far-reaching, wide-spread, immeasurable, without enmity, without malevolence.
He dwells having suffused the first quarter with a mind of equanimity, likewise the second, likewise the third, likewise the fourth; just so above, below, across; he dwells having suffused the whole world everywhere, in every way, with a mind of equanimity that is far-reaching, wide-spread, immeasurable, without enmity, without malevolence.
He comprehends: ‘There is this, there is a low, there is the excellent, there is a further escape from perceptions.’ For one thus knowing, thus seeing, the mind is freed from the canker of sense-pleasures and the mind is freed from the canker of becoming and the mind is freed from the canker of ignorance. In freedom the knowledge comes to be that he is freed, and he comprehends: ‘Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such.’ Monks, this is called a monk who is washed with an inner washing.”
Now at that time the brahman Sundarika-Bhāradvājai was sitting not far from the Lord. Then the brahman Sundarika-Bhāradvājai spoke thus to the Lord: “Does the revered Gotama go down to wash in the River Bāhukā?”
“Brahman, what is there to the River Bāhukā? Of what use is the River Bāhukā?”
“But, good Gotama, the River Bāhukā is considered by the manyfolk as a means of purification, the River Bāhukā is considered by the manyfolk to be for merit. For in the River Bāhukā the manyfolk wash away the evil deeds that have been done.”
Then the Lord addressed the brahman Sundarika-Bhāradvājai in verses:
“In the Bāhukā, and at Adhikakkā,
At Gayā, and in the Sundarikā,
In the Sarassatī, and at Payāga,
Then in the River Bāhumatī,
The fool, though entering constantly,
Does not cleanse his dark deed.
What can the Sundarikā do?
What Payāga, what the Bāhukā River?
They do not cleanse that hostile guilty man,
Intent on evil deeds.
For the pure, every day is auspicious,
For the pure, every day is holy,
For the pure of bright deeds,
There is ever the practice of (good) custom.
Bathe in this only, brahman,
Make all creatures secure:
If you do not speak a lie,
If you harm no living thing,
If you take not the ungiven,
Are believing, not stingy,
What can you do by going to Gayā,
When Gayā is only a well for you?”
When this had been said, the brahman Sundarika-Bhāradvājai spoke thus to the Lord: “It is excellent, good Gotama; it is excellent, good Gotama. It is as if, good Gotama, one might set upright what had been upset, or disclose what had been covered, or show the way to one who had gone astray, or bring an oil lamp into the darkness so that those with vision might see material shapes; even so in many a figure has Dhamma been made clear by the good Gotama, I, even I, am going to the revered Gotama for refuge, and to Dhamma, and to the Order of monks. May I receive the going forth in the presence of the good Gotama, may I receive ordination.” Then the brahman Sundarika-Bhāradvājai received the going forth in the Lord's presence, he received ordination.
Soon after he had been ordained the venerable Bhāradvājai, abiding alone, aloof, diligent, ardent, self-resolute, not long afterwards, by his own super-knowledge, having precisely here-now realised that matchless culmination of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, abided in it. He comprehended: Destroyed is birth, brought to a close is the Brahma-faring, done is what was to be done, there is no more of being such or such. So the venerable Bhāradvājai became one of the perfected ones.
Discourse on the Simile of the Cloth: The Seventh
- Translator: I.B. Horner
