  
  
                        THE SIMILE OF THE CLOTH
  
                              Introduction
  
  
      This discourse of the Buddha -- the seventh in the Collection of 
  Middle Length Texts (Majjhima Nikaya) -- deals first with a set of 
  sixteen defilements of the human mind; and in its second part, with 
  the disciple's progress to the highest goal of Arahatship, which can 
  be achieved if -- and only if -- these impurities are gradually 
  reduced and finally eliminated. While there are also defilements of 
  //insight// which must be removed for the attainment of the goal, the 
  sixteen defilements dealt with here are all of an //ethical// nature 
  and are concerned with man's //social behaviour//. Only the last of 
  these sixteen, negligence, may also refer to purely personal concerns 
  as well as to one's relations with others.
      
      A glance through the list (see Note 2) will show that all these 
  sixteen defilements derive from greediness and selfishness, from 
  aversion, self-assertion and conceit, or their combinations. If we 
  take, for instance, contempt, being a weaker nuance of (5) 
  denigration, we see that aversion and conceit contribute to it; (7) 
  envy is fed by greediness and aversion. The pairs of contributive 
  factors here exemplified do not, of course, occur at the same moment 
  of consciousness; but their repeated, separate presence favours the 
  arising of such derivatives as contempt and envy. On the other hand, 
  if those secondary defilements such as contempt and envy (and all the 
  others) appear frequently, they will bring about a close serial 
  association of their "feeders," as for instance hate motivated by 
  conceit, or hate motivated by greed; and these may easily become 
  habitual sequences, automatic chain reactions in our impulsive life.
      
      Interlocked in such a manner, the negative forces in our mind -- 
  the defilements, roots of evil, and fetters -- will become more 
  powerful and much more difficult to dislodge. They will form "closed 
  systems" hard to penetrate, covering ever larger areas of our mind. 
  What may first have been isolated occurrences of unwholesome thoughts 
  and acts, will grow into hardened traits of character productive of an 
  unhappy destiny in future lives (see Discourse Sec. 2). And in all 
  these grave consequences, the secondary or derivative defilements have 
  a great share. Hence it is of vital importance that we do not fall 
  victim to the last in the list of those defilements -- negligence -- 
  and are not negligent in watchfulness and self-control.
  
            "Out of regard for your own good, it is proper to 
            strive with heedfulness; out of regard for others' 
            good, it is proper to strive with heedfulness; out 
            of regard for your own and others' good, it is 
            proper to strive with heedfulness."
                                                (Nidana Samy., No. 22)
  
      As to "others' good," how much more pleasant and harmonious will 
  be human relations, individual and communal, if there is less 
  pettiness and peevishness, fewer vanities and jealousies, and less 
  self-assertiveness in words and deeds! As already remarked: if these 
  minor blemishes are reduced, the larger and more serious defilements 
  will have fewer opportunities. How often do deadly conflicts and deep 
  involvement in guilt arise from petty but unresolved resentments!
  
      The composition of our list of defilements alone makes it clear 
  that the Buddha was well aware of the social impact of these 
  impurities; and the structure of the discourse shows that he regarded 
  the removal of these defilements as an integral part of the mental 
  training aiming at deliverance. Hence we may summarise this part of 
  the discourse by saying that //our social conduct strongly affects the 
  chances of our spiritual progress//.
  
      The nature of that influence is illustrated by the simile of the 
  cloth. If the texture of our mind is tarnished by blemishes in our 
  social behaviour, "the new colouring" of //higher mentality// 
  (//adhicitta//) and //higher wisdom// (//adhipanna//) cannot 
  penetrate. The stains that soil the single strands of thought will 
  show through the superficial colouring; and besides, the impure matter 
  win reduce the porosity of the tissue, i.e. the receptivity of our 
  mind, and thus prevent full absorption of any results gained in 
  meditation or understanding. Through the accumulating "waste products" 
  of uninhibited defilements, a mental atmosphere is created that 
  resists any depth penetration of spiritual forces and values.
  
      First, in accordance with the method of Satipatthana, right 
  mindfulness, the presence of the defilements in one's behaviour has to 
  be clearly noticed and honestly acknowledged, without attempts at 
  evasion, at minimizing or self-justification, for instance, by giving 
  them more "respectable names. This is what is implied in the words of 
  the discourse: "//Knowing// (the respective blemish) to be a 
  defilement of the mind . . . " Such knowledge by itself may often 
  discourage the recurrence of the defilements or weaken the strength of 
  their manifestations. According to the Buddhist Teachers of Old (see 
  Note 4, para. 1), this knowledge should be extended to the nature of 
  the defilements, the causes and circumstances of their arising, their 
  cessation, and the means of effecting their cessation.  This is an 
  example of how to apply to an actual situation the formula of the Four 
  Noble Truths as embodied in the contemplation of mind-objects 
  (//dhammanupassana//) of the Satipatthana Sutta. Another example is 
  the application of the four truths to higher states of mind, the 
  Divine Abidings, for the purpose of developing insight (Sec. 13 and 
  notes 13, 14).
      
      When the Noble Disciple, on attaining to one of the higher paths, 
  sees himself freed from the defilements, deep joy will arise in him, 
  enthusiasm for the goal and the way, and an unshakable confidence in 
  the Triple Gem. So says our text (Sec. 6-10). But a foretaste of all 
  these fruits and blessings can already be gained by him who has 
  succeeded in noticeably weakening and reducing the defilements. Such 
  enthusiasm and strengthened confidence, being derived from his 
  personal experience, will be of great value to him, adding wings to 
  his further progress. To the extent of his experience, he will have 
  verified for himself the virtues of the Dhamma:
  
            "Well proclaimed by the Blessed One is the Dhamma, 
            realisable here and now, possessed of immediate 
            result, bidding you come and see, accessible, and 
            knowable individually by the wise."
  
  
      For rendering this discourse, use has been made chiefly of the 
  translation by the Venerable Nanamoli Thera (from an unpublished 
  manuscript), and also of the translations by the Venerable Soma Thera 
  and I. B. Horner. Grateful acknowledgement is offered to these able 
  translators. For some key passages, however, the Editor decided to use 
  his own version, partly for the reason of conformity with the 
  commentarial explanations. The Notes have been supplied by the Editor. 
  In these Notes, it was thought desirable to furnish the commentarial 
  references supporting the renderings chosen, and in these cases the 
  inclusion of Pali words was unavoidable. But an effort has been made 
  to make these notes intelligible and helpful to readers who are not 
  familiar with the Pali language as well.
      
      
      
      
      
      
      
  
                        The Simile of the Cloth
                           (Vatthupama Sutta)
  
      1. Thus have I heard. Once the Blessed One was staying at 
  Savatthi, in Jeta's Grove, Anathapindika's monastery. There he 
  addressed the monks thus: "Monks." -- "Venerable sir," they replied. 
  The Blessed One said this:
      
      2. "Monks, suppose a cloth were stained and dirty, and a dyer 
  dipped it in some dye or other, whether blue or yellow or red or pink, 
  it would take the dye badly and be impure in colour. And why is that?  
  Because the cloth was not clean. So too, monks, when the mind is 
  defiled,[1] an unhappy destination (in a future existence) may be 
  expected.
      
      "Monks, suppose a cloth were clean and bright, and a dyer dipped 
  it in some dye or other, whether blue or yellow or red or pink, it 
  would take the dye well and be pure in colour. And why is that? 
  Because the cloth was clean. So too, monks, when the mind is 
  undefiled, a happy destination (in a future existence) may be 
  expected.
  
  3. "And what, monks, are the defilements of the mind?[2] (1) 
  Covetousness and unrighteous greed are a defilement of the 
  mind; (2) ill will is a defilement of the mind; (3) anger is 
  a defilement of the mind; (4) hostility..... (5) denigration 
  . . . (6) domineering . . . (7) envy..... (8) jealousy . . . 
  (9) hypocrisy . . . (10) fraud..... (11) obstinacy . . . 
  (12) presumption..... (13) conceit . . . (14) arrogance . . 
  . (15) vanity . . . (16) negligence is a defilement of the 
  mind.[3]
  
      4. "Knowing, monks, covetousness and unrighteous greed to be a 
  defilement of the mind, the monk abandons them.[4] Knowing ill will to 
  be a defilement of the mind, he abandons it. Knowing anger to be a 
  defilement of the mind, he abandons it. Knowing hostility to be a 
  defilement of the mind, he abandons it. Knowing denigration to be a 
  defilement of the mind, he abandons it. Knowing domineering to be a 
  defilement of the mind, he abandons it. Knowing envy to be a 
  defilement of the mind, he abandons it. Knowing jealousy to be a 
  defilement of the mind, he abandons it. Knowing hypocrisy to be a 
  defilement of the mind, he abandons it. Knowing fraud to be a 
  defilement of the mind, he abandons it. Knowing obstinacy to be a 
  defilement of the mind, he abandons it. Knowing presumption to be a 
  defilement of the mind, he abandons it. Knowing conceit to be a 
  defilement of the mind, he abandons it. Knowing arrogance to be a 
  defilement of the mind, he abandons it. Knowing vanity to be a 
  defilement of the mind, he abandons it. Knowing negligence to be a 
  defilement of the mind, he abandons it.
  
      5. "When in the monk who thus knows that covetousness and 
  unrighteous greed are a defilement of the mind, this covetousness and 
  unrighteous greed have been abandoned; when in him who thus knows that 
  ill will is a defilement of the mind, this ill will has been 
  abandoned; . . . when in him who thus knows that negligence is a 
  defilement of the mind, this negligence has been abandoned -- [5]
      
      6. -- he thereupon gains unwavering confidence in the Buddha[6] 
  thus:  'Thus indeed is the Blessed One: he is accomplished, fully 
  enlightened, endowed with (clear) vision and (virtuous) conduct, 
  sublime, knower of the worlds, the incomparable guide of men who are 
  tractable, the teacher of gods and men, enlightened and blessed.'
      
      7. -- he gains unwavering confidence in the Dhamma thus: 'Well 
  proclaimed by the Blessed One is the Dhamma, realisable here and now, 
  possessed of immediate result, bidding you come and see, accessible 
  and knowable individually by the wise.
      
      8. -- he gains unwavering confidence in the Sangha thus: 'The 
  Sangha of the Blessed One's disciples has entered on the good way, has 
  entered on the straight way, has entered on the true way, has entered 
  on the proper way; that is to say, the four pairs of men, the eight 
  types of persons; this Sangha of the Blessed One's disciples is worthy 
  of gifts, worthy of hospitality, worthy of offerings, worthy of 
  reverential salutation, the incomparable field of merit for the 
  world.'
      
      9. "When he has given up, renounced, let go, abandoned and 
  relinquished (the defilements) in part,[7] he knows: 'I am endowed 
  with unwavering confidence in the Buddha . . . in the Dhamma . . . in 
  the Sangha; and he gains enthusiasm for the goal, gains enthusiasm for 
  the Dhamma[8], gains gladness connected with the Dhamma. When he is 
  gladdened, joy is born in him; being joyous in mind, his body becomes 
  tranquil; his body being tranquil, he feels happiness; and the mind of 
  him who is happy becomes concentrated.[9]
      
      10. "He knows: 'I have given up, renounced, let go, abandoned and 
  relinquished (the defilements) in part'; and he gains enthusiasm for 
  the goal, gains enthusiasm for the Dhamma, gains gladness connected 
  with the Dhamma. When he is gladdened, joy is born in him; being 
  joyous in mind, his body becomes tranquil; when his body is tranquil, 
  he feels happiness; and the mind of him who is happy becomes 
  concentrated.
      
      11. "If, monks, a monk of such virtue, such concentration and such 
  wisdom eats almsfood consisting of choice hill-rice together with 
  various sauces and curries, even that will be no obstacle for him. 
  [11]
      
      "Just as cloth that is stained and dirty becomes clean and bright 
  with the help of pure water, or just as gold becomes clean and bright 
  with the help of a furnace, so too, if a monk of such virtue, such 
  concentration and such wisdom eats almsfood consisting of choice 
  hill-rice together with various sauces and curries, even that will be 
  no obstacle for him.
      
      12. "He abides, having suffused with a mind of loving-kindness 
  [12] one direction of the world, likewise the second, likewise the 
  third, likewise the fourth, and so above, below, around and 
  everywhere, and to all as to himself; he abides suffusing the entire 
  universe with loving-kindness, with a mind grown great, lofty, 
  boundless and free from enmity and ill will.
  
      "He abides, having suffused with a mind of compassion . . . of 
  sympathetic joy . . . of equanimity one direction of the world, 
  likewise the second, likewise the third, likewise the fourth, and so 
  above, below, around and everywhere, and to all as to himself; he 
  abides suffusing the entire universe with equanimity, with a mind 
  grown great, lofty, boundless and free from enmity and ill will.
      
      13. "He understands what exists, what is low, what is 
  excellent,[13] and what escape there is from this (whole) field of 
  perception.  [14]
      
      14. "When he knows and sees [15] in this way, his mind becomes 
  liberated from the canker of sensual desire, liberated from the canker 
  of becoming, liberated from the canker of ignorance. [16] When 
  liberated, there is knowledge: 'It is liberated'; and he knows:  
  'Birth is exhausted, the life of purity has been lived, the task is 
  done, there is no more of this to come.' Such a monk is called 'one 
  bathed with the inner bathing." [17]
      
      15. Now at that time the brahmin Sundarika Bharadvaja [18] was 
  seated not far from the Blessed One, and he spoke to the Blessed One 
  thus: "But does Master Gotama go to the Bahuka River to bathe?" 
      
      "What good, brahmin, is the Bahuka River? What can the Bahuka 
  River do?"
      
      "Truly, Master Gotama, many people believe that the Bahuka River 
  gives purification, many people believe that the Bahuka River gives 
  merit. For in the Bahuka River many people wash away the evil deeds 
  they have done."
      
      16. Then the Blessed One addressed the brahmin Sundarika 
  Bharadvaja in these stanzas: [19]
  
            "Bahuka and Adhikakka,[20]
            Gaya and Sundarika, Payaga and Sarassati,
            And the stream Bahumati -- 
            A fool may there forever bathe,
            Yet will not purify his black deeds.
            
            What can Sundarika bring to pass?
            What can the Payaga and the Bahuka?
            They cannot purify an evil-doer,
            A man performing brutal and cruel acts.
            
            One pure in heart has evermore
            The Feast of Cleansing[21] and the Holy Day;[22] 
            One pure in heart who does good deeds 
            Has his observances perfect for all times.
            
            It is here, O brahmin, that you should bathe[23]
            To make yourself a safe refuge for all beings.
            And if you speak no untruth,
             Nor work any harm for breathing things,
            
            Nor take what is not offered,
            With faith and with no avarice,
            To Gaya gone, what would it do for you?
            Let any well your Gaya be!"
            
      17. When this was said, the brahmin Sundarika Bharadvaja spoke 
  thus:
      
      "Magnificent, Master Gotama, magnificent, Master Gotama! The 
  Dhamma has been made clear in many ways by Master Gotama, as though he 
  were righting the overthrown, revealing the hidden, showing the way to 
  one who is lost, or holding up a lamp in the dark for those with 
  eyesight to see forms.
  
      18. "I go to Master Gotama for refuge, and to the Dhamma, and to 
  the Sangha. May I receive the (first ordination of) going forth under 
  Master Gotama, may I receive the full admission!
      
      19. And the brahmin Sundarika Bharadvaja received the (first 
  ordination of) going forth under the Blessed One, and he received the 
  full admission. And not long after his full admission, dwelling alone, 
  secluded, diligent, ardent and resolute, the venerable Bharadvaja by 
  his own realisation understood and attained in this very life that 
  supreme goal of the pure life, for which men of good family go forth 
  from home life into homelessness. And he had direct knowledge thus:  
  "Birth is exhausted, the pure life has been lived, the task is done, 
  there is no more of this to come."
      
      And the venerable Bharadvaja became one of the Arahats.
  
  
  
  
                                 NOTES
  
  1. "//So too, monks, if the mind is defiled . . .//" Comy: "It may be 
       asked why the Buddha had given this simile of the soiled cloth. 
       He did so to show that effort brings great results. A cloth 
       soiled by dirt that is adventitious (i.e. comes from outside; 
       //agantukehi malehi//), if it is washed can again become clean 
       because of the cloth's natural purity. But in the case of what is 
       naturally black, as for instance (black) goat's fur, any effort 
       (of washing it) will be in vain. Similarly, the mind too is 
       soiled by adventitious defilements (//agantukehi kilesehi//). But 
       originally, at the phases of rebirth(-consciousness) and the 
       (sub-conscious) life-continuum, it is pure throughout (//pakatiya 
       pana sakale pi patisandhi-bhavanga-vare pandaram eva//). As it 
       was said (by the Enlightened One): 'This mind, monks, is 
       luminous, but it becomes soiled by adventitious defilements' 
       (Anguttara Nikaya I). But by cleansing it one can make it more 
       luminous, and effort therein is not in vain."
  
  2. "//Defilements of the mind//" (//cittassa upakkilesa//). Comy.: 
       "When explaining the mental defilements, why did the Blessed One 
       mention greed first? Because it arises first. For with all beings 
       wherever they arise, up to the level of the (Brahma heaven of 
       the) Pure Abodes, it is first greed that arises by way of lust 
       for existence (//bhava-nikanti//). Then the other defilements 
       will appear, being produced according to circumstances. The 
       defilements of mind, however, are not limited to the sixteen 
       mentioned in this discourse.  But one should understand that, by 
       indicating here the method, all defilements are included." 
       Sub.Comy. mentions the following additional defilements: fear, 
       cowardice, shamelessness and lack of scruples, insatiability, 
       evil ambitions, etc.
  
  3. The Sixteen Defilements of Mind
  
      1. //abhijjha-visama-lobha//, covetousness and unrighteous greed
      
      2. //byapada//, ill will
      
      3. //kodha//, anger
      
      4. //upanaha//, hostility or malice
      
      5. //makkha//, denigration or detraction; contempt
      
      6. //palasa//, domineering or presumption
      
      7. //issa//, envy
      
      8. //macchariya//, jealousy, or avarice; selfishness
      
      9. //maya//, hypocrisy or deceit
      
      10. //satheyya//, fraud
      
      11. //thambha//, obstinacy, obduracy
      
      12. //sarambha//, presumption or rivalry; impetuosity
      
      13. //mana//, conceit
      
      14. //atimana//, arrogance, haughtiness
      
      15. //mada//, vanity or pride
      
      16. //pamada//, negligence or heedlessness; in social behaviour, 
           this leads to lack of consideration.
  
         The defilements (3) to (16) appear frequently as a group in 
       the discourses, e.g. in Majjh. 3; while in Majjh. 8 (reproduced 
       in this publication) No. 15 is omitted. A list of seventeen 
       defilements appears regularly in each last discourse of Books 3 
       to 11 of the Anguttara Nikaya, which carry the title 
       //Ragapeyyala//, the Repetitive Text on Greed (etc.). In these 
       texts of the Anguttara Nikaya, the first two defilements in the 
       above list are called greed (//lobha//) and hate (//dosa//), to 
       which delusion (//moha//) is added; all the fourteen other 
       defilements are identical with the above list.
  
  4. "//Knowing covetousness and unrighteous greed to be a defilement of 
       the mind, the monk abandons them.//"
  
         //Knowing// (//viditva//). Sub.Comy.: "Having known it either 
       through the incipient wisdom (//pubbabhaga-panna// of the 
       worldling, i.e. before attaining to Stream-entry) or through the 
       wisdom of the two lower paths (Stream-entry and Once-returning). 
       He knows the defilements as to their nature, cause, cessation and 
       means of effecting cessation." This application of the formula of 
       the Four Noble Truths to the defilements deserves close 
       attention.
  
         //Abandons them// (//pajahati//). Comy.: "He abandons the 
       respective defilement through (his attainment of) the noble path 
       where there is 'abandoning by eradication' 
       (//samucchedappahana-vasena ariya-maggena//)," which according to 
       Sub.Comy. is the "final abandoning" (//accantappahana//). Before 
       the attainment of the noble paths, all "abandoning" of 
       defilements is of a temporary nature. See Nyanatiloka Thera, 
       //Buddhist Dictionary//, s. v. //pahana//.
  
         According to the Comy., the sixteen defilements are finally 
       abandoned by the noble paths (or stages of sanctity) in the 
       following order:
  
        "By the //path of Stream-entry// (//sotapatti-magga//) are 
             abandoned: (5) denigration, (6) domineering, (7) envy, (8) 
             jealousy, (9) hypocrisy, (10) fraud.
        
        "//By the path of Non-returning// (//anagami-magga//): (2) ill 
             will, (3) anger, (4) malice, (16) negligence.
        
        "//By the path of Arahatship// (//arahatta-magga//): (1) 
             covetousness and unrighteous greed, (11) obstinacy, (12) 
             presumption, (13) conceit, (14) arrogance, (15) vanity."
  
         If, in the last group of terms, covetousness is taken in a 
       restricted sense as referring only to the craving for the five 
       sense objects, it is finally abandoned by the path of 
       Non-returning; and this is according to Comy. the meaning 
       intended here. All greed, however, including the hankering after 
       fine material and immaterial existence, is eradicated only on the 
       path of Arahatship; hence the classification under the latter in 
       the list above.
  
         Comy. repeatedly stresses that wherever in our text 
       "abandoning" is mentioned, reference is to the Non-returner 
       (//anagami//); for also in the case of defilements overcome on 
       Stream-entry (see above), the states of mind which produce those 
       defilements are eliminated only by the path of Non-returning.
  
  
  5. Comy. emphasizes the connection of this paragraph with the 
       following, saying that the statements on each of the sixteen 
       defilements should be connected with the next' paragraphs, e.g. 
       "when in him . . . ill will has been abandoned, he thereupon 
       gains unwavering confidence . . .  " Hence the grammatical 
       construction of the original Pali passage -- though rather 
       awkward in English -- has been retained in this translation.
  
         The disciple's direct experience of being freed of this or 
       that defilement becomes for him a living test of his former still 
       imperfectly proven trust in the Buddha, Dhamma and Sangha. Now 
       this trust has become a firm conviction, an unshakable 
       confidence, based on experience.
  
  6. "//Unwavering confidence//" (//aveccappasada//). Comy.: "unshakable 
       and immutable trust." Confidence of that nature is not attained 
       before Stream-entry because only at that stage is the fetter of 
       sceptical doubt (//vicikiccha-samyojana//) finally eliminated. 
       Unwavering confidence in the Buddha, Dhamma and Sangha are three 
       of four characteristic qualities of a Stream-winner 
       (//sotapannassa angani//); the fourth is unbroken morality, which 
       may be taken to be implied in Sec. 9 of our discourse referring 
       to the relinquishment of the defilements.
  
  7. "//When he has given up . . . (the defilements) in part//" 
       (//yatodhi//):  that is, to the extent to which the respective 
       defilements are eliminated by the paths of sanctitude (see Note 
       4). //Odhi//: limit, limitation. //yatodhi// = //yato odhi//; 
       another reading: //yathodhi// = //yatha-odhi//.
  
         Bhikkhu Nanamoli translates this paragraph thus: "And whatever 
       (from among those imperfections) has, according to the limitation 
       (set by whichever of the first three paths he has attained), been 
       given up, has been (forever) dropped, let go, abandoned, 
       relinquished. "
  
         In the //Vibhanga// of the Abhidhamma Pitaka, we read in the 
       chapter //Jhana-vibhanga//: "He is a bhikkhu because he has 
       abandoned defilements limitedly; or because he has abandoned 
       defilements without limitation" (//odhiso kilesanam pahana 
       bhikkhu; anodhiso kilesanam pahana bhikkhu//).
  
  8. "//Gains enthusiasm for the goal, gains enthusiasm for the 
       Dhamma//" (//labhati atthavedam labhati dhammavedam//).
  
         Comy.: "When reviewing (//paccavekkhato//)*  the abandonment 
       of the defilements and his unwavering confidence, strong joy 
       arises in the Non-returner in the thought: 'Such and such 
       defilements are now abandoned by me.' It is like the joy of a 
       king who learns that a rebellion in the frontier region has been 
       quelled."
  
         *["Reviewing" (//paccavekkhana//) is a commentarial term, but 
       is derived, apart from actual meditative experience, from close 
       scrutiny of sutta passages like our present one.  "Reviewing" may 
       occur immediately after attainment of the jhanas or the paths and 
       fruitions (e.g. the last sentence of Sec. 14), or as a reviewing 
       of the defilements abandoned (as in Sec. 10) or those remaining. 
       See //Visuddhimagga//, transl. by Nanamoli, p. 789.]
  
         Enthusiasm (//veda//). According to Comy., the word veda 
       occurs in the Pali texts with three connotations: 1. (Vedic) 
       scripture (//gantha//), 2. joy (//somanassa//), 3. knowledge 
       (//nana//). "Here it signifies joy and the knowledge connected 
       with that joy."
  
         //Attha// (rendered here as "goal") and //dhamma// are a 
       frequently occurring pair of terms obviously intended to 
       supplement each other. Often they mean letter (//dhamma//) and 
       spirit (or meaning: //attha//) of the doctrine; but this hardly 
       fits here. These two terms occur also among the four kinds of 
       analytic knowledge (//patisambhida-nana//; or knowledge of 
       doctrinal discrimination). //Attha-patisambhida// is explained as 
       the discriminative knowledge of "the result of a cause"; while 
       //dhamma-patisambhida// is concerned with the cause or condition.
         
         The Comy. applies now the same interpretation to our present 
       textual passage, saying: "//Attha-veda// is the enthusiasm arisen 
       in him who reviews his unwavering confidence; //dhamma-veda// is 
       the enthusiasm arisen in him who reviews 'the abandonment of the 
       defilement in part,' which is the cause of that unwavering 
       confidence . . . " Hence the two terms refer to "the joy that has 
       as its object the unwavering confidence in the Buddha, and so 
       forth; and the joy inherent in the knowledge (of the abandonment; 
       //somanassa-maya nana//)."
         
         Our rendering of attha (Skt.://artha//) b; "goal" is supported 
       by Comy.:  "The unwavering confidence is called //attha// because 
       it has to be reached (//araniyato//), i.e. to be approached 
       (//upagantabbato//)," in the sense of a limited goal, or 
       resultant blessing.
         
         Cf. Ang 5:10: //tasmim dhamme attha-patisamvedi ca hoti 
       dhammapatisamvedi ca; tassa atthapatisamvedino 
       dhammapatisamvedino pamojjam jayati .  . .// This text continues, 
       as our present discourse does, with the arising of joy (or 
       rapture; //piti//) from gladness (//pamojja//). //Attha// and 
       //dhamma// refer here to the meaning and text of the Buddha word.
  
  9. The Pali equivalents for this series of terms* are: 1. //pamojja// 
       (gladness), 2. //piti// (joy or rapture), 3. //passaddhi// 
       (tranquillity), 4. //sukha// (happiness), 5. //samadhi// 
       (concentration). Nos. 2, 3, 5 are factors of enlightenment 
       (//bojjhanga//). The function of tranquillity is here the calming 
       of any slight bodily and mental unrest resulting from rapturous 
       joy, and so transforming the latter into serene happiness 
       followed by meditative absorption. This frequently occurring 
       passage illustrates the importance given in the Buddha's Teaching 
       to happiness as a necessary condition for the attainment of 
       concentration and of spiritual progress in general.
  
  * [Here the noun forms are given, while the original has, in some 
       cases, the verbal forms.]
  
  10. "//Of such virtue, such concentration, such wisdom//" (//evam-silo 
       evam-dhammo evam-panno//). Comy.:  "This refers to the (three) 
       parts (of the Noble Eightfold Path), namely, virtue, 
       concentration and wisdom (//sila-//, //samadhi-//, 
       //panna-kkhandha//), associated (here) with the path of 
       Non-returning." Comy.  merely refers dhammo to the path-category 
       of concentration (//samadhi-kkhandha//). Sub.Comy. quotes a 
       parallel passage "//evam-dhamma ti Bhagavanto ahesum//," found in 
       the Mahapadana Sutta (Digha 15), the Acchariya-abbhutadhamma 
       Sutta (Majjh. 123), and the Nalanda Sutta of the Satipatthana 
       Samyutta. The Digha Comy. explains //samadhi-pakkha-dhamma// as 
       "mental states belonging to concentration."
  
  
  11. "//No obstacle//," i.e. for the attainment of the path and 
       fruition (of Arahatship), says Comy. For a Non-returner who has 
       eliminated the fetter of sense-desire, there is no attachment to 
       tasty food.
  
  12. "//With a mind of Loving-kindness//" (//metta-sahagatena 
       cetasa//).  This, and the following, refer to the four Divine 
       Abidings (//brahma-vihara//). On these see Wheel Nos. 6 and 7.
  
  13. "//He understands what exists, what is low, what is excellent//" 
       (//so 'atthi idam atthi hinam atthi panitam . . . ' pajanati//).
  
         Comy.: "Having shown the Non-returner's meditation on the 
       Divine Abidings, the Blessed One now shows his practice of 
       insight (//vipassana//), aiming at Arahatship; and he indicates 
       his attainment of it by the words: 'He understands what exists,' 
       etc. This Non-returner, having arisen from the meditation on any 
       of the four Divine Abidings, defines as 'mind' (//nama//) those 
       very states of the Divine Abidings and the mental factors 
       associated with them. He then defines as 'matter' (//rupa//) the 
       heart base (//hadaya-vatthu//) being the physical support (of 
       mind) and the four elements which, on their part, are the support 
       of the heart base. In that way he defines as 'matter' the 
       elements and corporeal phenomena derived from them 
       (//bhutupadayadhamma//). When defining 'mind and matter' in this 
       manner, '//he understands what exists//' (//atthi idan'ti//; lit. 
       'There is this').  Hereby a definition of the truth of suffering 
       has been given."
  
         "Then, in comprehending the origin of that suffering, he 
       understands '//what is low//.' Thereby the truth of the origin of 
       suffering has been defined. Further, by investigating the means 
       of giving it up, he understands '//what is excellent//. Hereby 
       the truth of the path has been defined."
  
  14."//. . . and what escape there is from this (whole) field of 
       perception//" (//atthi uttari imassa sannaga-tassa nissaranam//). 
       Comy.: "He knows: 'There is Nibbana as an escape beyond that 
       perception of the Divine Abidings attained by me.' Hereby the 
       truth of cessation has been defined."
  
  15. Comy.: "When, by insight-wisdom (//vipassana//), he thus knows the 
       Four Noble Truths in these four ways (i.e. 'what exists,' etc.); 
       and when he thus //sees// them by path-wisdom (//magga-panna//).
  
  16. //Kamasava bhavasava avijjasava//. The mention of liberation from 
       the cankers (//asava//) indicates the monk's attainment of 
       Arahatship which is also called "exhaustion of the cankers" 
       (//asavakkhaya//).
  
  17. "//Bathed with the inner bathing//" (//sinato antarena 
       sinanena//).  According to the Comy., the Buddha used this phrase 
       to rouse the attention of the brahmin Sundarika Bharadvaja, who 
       was in the assembly and who believed in purification by ritual 
       bathing. The Buddha foresaw that if he were to speak in praise of 
       "purification by bathing," the brahmin would feel inspired to 
       take ordination under him and finally attain to Arahatship.
  
  18. //Bharadvaja// was the clan name of the brahmin. //Sundarika// was 
       the name of the river to which that brahmin ascribed purifying 
       power. See also the Sundarika-Bharadvaja Sutta in the //Sutta 
       Nipata//.
  
  19. Based on Bhikkhu Nanamoli's version, with a few alterations.
  
  20. Three are fords; the other four are rivers.
  
  21. The text has //Phaggu// which is a day of brahminic purification 
       in the month of Phagguna (February-March). Nanamoli translates it 
       as "Feast of Spring."
  
  22. Uposatha.
  
  23. "//It is here, 0 brahmin, that you should bathe.//" Comy.: i.e. in 
       the Buddha's Dispensation, in the waters of the Noble Eightfold 
       Path.
  
         In the //Psalms of the Sisters// (//Therigatha//), the nun 
       Punnika speaks to a brahmin as follows:
  
            "Nay now, who, ignorant to the ignorant,
            Hath told thee this: that water-baptism 
            From evil kamma can avail to free?
            Why then the fishes and the tortoises,
            The frogs, the watersnake, the crocodiles
            And all that haunt the water straight to heaven 
            Will go. Yea, all who evil kamma work --
            Butchers of sheep and swine, fishers, hunters of 
              game,
            Thieves, murderers -- so they but splash themselves
            With water, are from evil kamma free!"
  
         Transl. by C. A. F. Rhys Davids From Early Buddhist Poetry, 
       ed. I. B. Horner Publ. by Ananda Semage, Colombo 11
  
  
