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Majjhima Nikya 1 M 7 Vatthûpama Sutta Vatthûpama Sutta The Discourse on the Parable of the Cloth [We are purified internally by the mind] (Majjhima Nikya 7/1:36-40) Translated by Piya Tan ©2003 1 The Sutta and its title 1.1 THE SUTTA TITLE. The Vatthûpama Sutta (M 7) records the brahmin Sundarika Bhāra,dvāja’s meeting with the Buddha at Jeta,vana. This discourse has two main parts: in the first, the Buddha instructs on the nature of self-purity, and in the second, he addresses Sundarika Bhāra,dvāja on the latter’s view on external purification. Evidently, Sundarika is present (“sitting not far from the Blessed One”) throughout the whole discourse addressed to the monks, and when he questions the Buddha in the second half of the dis- course, the Buddha answers him. The second half of the Vatthûpama Suitta is about the Buddha’s teaching Sundarika Bhāra,dvāja and his awakening as an arhat. Sundarika presents us with an identity problem because the Sutta Nipāta, too, has a description of his awakening as an arhat, that is, in the (Pūraḷāsa) Sundarika Bhāra,dvāja Sutta (Sn 3.4/- 79 f, 86).1 It is likely, however, that the two discourses are about two different Bhāra,dvājas, so that their accounts are separately recorded by the Khuddaka Reciters (or those who compiled the Sutta Nipāta) and by the Majjhima Reciters. It is possible that the “Sundarika Bhāradvāja” of the Vatthûpama Sutta—we shall call him Sundarika I —is a different person from his namesake, Sundarika II of the Sutta Nipāta. Sundarika I (Vatthûpama Sutta) is given his epithet on account of his habit of “washing away evil deeds” in the river Sundarikā.2 Sundarika II, on the other hand, is so called because of his habitually offering sacrifices by the river Sundarikā.3 It is of course possible that they are the one and same Bhāra,dvāja who have performed both the rituals. In either case, the import of those teachings remains the same. 1.2 THE SUTTA SUMMARY. The Vatthûpama Sutta has two connected parts: the parable of the cloth [§§1-18] and the conversion of Sundarika Bhāra,dvāja [§§19-22]. It opens with the Buddha giving a parable of a cloth to be dyed. A cloth that is stained or soiled would not be well dyed [§2]. Similarly, when the mind has certain imperfections [§3], they need to be abandoned [§4], so that we can mentally progress [§5a]. When all these mental imperfections are removed, we gain wise faith in the Three Jewels [5b-7]. Practising the recollections of the Three Jewels, which are inspiring meditations, we are inspired with spirit- ual joy (veda), which leads to gladness, to zest, to tranquility, happiness and then to concentration [§§8-11]. This is like a clean cloth that properly takes dye [§12]. The Buddha speaks on the cultivation of the four divine abodes [§13-16]. The idea here evidently is to reach some level of dhyana. The still and clear mind then can easily regard all formations as impermanent, suffering and not self, so that in due course, arhathood is attained [§§17-18]. The first part of the discourse ends here. The reason for the Buddha’s instruction on the divine abodes becomes obvious when we meet with the brahmin Sundarika Bhāra,dvāja, who is a believer in ritual purity [§19]. In response to Sundarika’s com- ments, the Buddha utters five beautiful verses on inner purity [§§21]. Sundarika is convinced [§21], joins the order and in due course becomes an arhat [§22]. 2 Parables 2.1 TYPES OF PARABLES. The title Vatthûpama Sutta translates as “the discourse on the parable on the cloth.” It is a parable-centred discourses, like many others. Parables and similes (a comparison or very suc- 1 Comy calls it Pūraḷāsa S (SnA 400). 2 MA 1:177. 3 SnA 401; S 1:167 & Comy. http://dharmafarer.googlepages.com or www.dharmafarer.org 133 Living Word of the Buddha SDvol 28 no 12 M 7 On the parable of the cloth cinctly stated parable) are very common and important in the Buddha’s teachings. They not only add colour and interest to the teaching, but actually elucidate it. Unlike in Jainism, where a parable or comparison (upama) is considered a separate source of know- ledge, the Buddhist texts only regard it as an aid to understanding.4 The early Pāli discourses often says “I have made up this parable [simile] for the sake of instructing” (upamā kho me ayaṁ,…katā atthassa viññā- panāya),5 or that “here, some wise people understand the meaning of what is said through a simile” (upamā- yaṁ m’idh’ekacce [or p’idh’ekacce] viññū purisā bhāsitassa atthaṁ ājānanti),6 in either case, followed by its explanation. The Commentary to the Vatthûpama Sutta opens by stating that there are two kinds of parables, namely, (1) those based on individual disposition (puggal’ajjhāsaya), and (2) those that embellish the teaching (desanā,vilāsa).7 (MA 1:166; SA 2:306, 4:141; AA 4:118, 140; SA 2:306, 3:133; DhsA 179, 225; VbhA 37) The Commentaries do not give any specific discourses as examples, because this duad describes the ways in which the Buddha teaches.Very often, the Buddha either teaches in response to the special needs of an indi- vidual (puggal’ajjhāsaya),8 such as Yasa,9 Aṅgulimāla,10 Vakkali,11 the youth Sigāla,12 and we can also include the group of five monks.13 Otherwise, the Buddha would teach unprompted, either addressing some matter that has arisen,14 inspir- ed by a special event,15 reflecting on some doctrinal or disciplinary point,16 giving an “object” lesson (using a parable or simile),17 relating to a commonly known process or activity,18 or telling a story,19 that is, by way of embellishing a teaching (desanā,vilāsa)20 4 Buddhism regard only sensory perception (normal and paranormal) (Skt pratyakṣa) and inference (based on perception) (anumāna) as valid sources of knowledge. See: Jayatilleke 1963: 167, 424, 431; P Harvey, “The approach to knowledge and truth in the Theravāda record of the discourses of the Buddha,” in Edelglass & Garfield (eds) 2009: 171-185; R Hayes, “Sensation, inference, and language: Dignāga’s Pramāṇasamuccaya,” in Edelglass & Garfield (eds) 2009: 103-170. 5 M 19.26/1:118, 25.7/1:155, 105.27/2:260, 146.12/3:275, 21/3:277; S 3.83/3:108 f, 35.238/4:174 f, 194, 47.20- /5:170; It 4.1.10/114; cf ThaA 3:36; J 1:394. 6 D 23.9/2:324, 13/2:330, 17/2:334, 19/2:337, 21/2:339, 23/2:342, 25/347, 27/2:348, 29/2:349; M 24.14/1:148, 43.22/1:295, 56.26/1:384, 76.52/1:523, (cf M 99.24/2:207), 127.16/3:151; S 12.67/2:114, 41.1/4:282; A 8.8.6/- 4:163, 10.95.4/5:194; Soṇaka J: “Listen, Arindama, I will give you a parable. Some wise men here understand me by means of a parable” (upamaṁ te karissāmi | taṁ suṇohi arindama | upamāya m’idh’ekacce | atthaṁ jānanti paṇḍitā (J 529.24/5:255*). 7 Cf another division of teaching: for embellishing the teaching (desanā,vilāsa) and the accumulating of merit (puññ’ussaya) (AA 1:110; BA 17; NmA 1:183; NcA 68; PmA 1:212). 8 DA 3:804; MA 1:158, 5:25; SA 2:262, 3:2, 6, 127, 133; A 5:50;PmA 1:194; DhsA 179, 227, 230, 237, 274; VbhA 120, 123. 9 See Mv 1.7.1-14 = V 1:15-18; The Great Commission = SD 11.2. 10 See Aṅguli,māla S (M 86/2:97-105) = SD 5.11. 11 See Vakkali S (S 22.87/3:119-124) = SD 8.8. 12 See Sigāl’ovāda S (D 31/3:180-193.) = SD 4.1. 13 See Dhamma.cakka-p,pavattana S (S 56.11/5:420-424) = SD 1.1. 14 Eg Aputtaka S 1 (S 3.19/1:89-91) = SD 22.4. 15 Eg Dāru-k,khandha S 1 (S 35.24/4:179-181 = SD 28.5); Pheṇa,piṇḍa S (S 22.95/3:140-143) = SD 17.12. 16 Eg Asīvisôpama S (S 35.238/4:172-175) = SD 28.1, on the 4 elements & 5 aggregates; Cha,pāṇā S (S 35.- 247/4:198-201) = SD 19.15, on mindfulness; Khaluṅka S (A 8.14/4:190-195) = SD 7.9, on a matter of discipline. 17 Eg Amba,laṭṭhika Rāhul’ovāda S (M 61/1:414-420) = SD 3.10. 18 Eg Paṁsu,dhovaka S (A 3.100a/1:253-256) = SD 19.11; Udakûpama S (A 7.15/4:11-13) = SD 28.6. 19 Eg Velāma S (A 9.20/4:392-396) = SD 16.6; Āṇi S (S 20.7/2:266 f) = SD 11.13. 20 DA 1:67; MA 1:51 , 166, 2:110; AA 1:28, 72, 4:78, 83, 5:25; KhpA 79, 85; UA 59, 132, 333; ItA 1:56, 120, 2:192; ThaA 1:36, 194, 2:2; VbhA 132; DhsA 185; VbhA 37; VA 1:132, 136. 134 http://dharmafarer.googlepages.com or www.dharmafarer.org Majjhima Nikya 1 M 7 Vatthûpama Sutta 2.2 THE PARABLE OF THE CLOTH. The “parable of the cloth “ (vatthûpama, that is, vattha + upama) takes centre-stage in the first half of the Vatthûpama Sutta.
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  • Meditation Manual

    Meditation Manual

    ĀNĀPĀNASATI – ELEMENTARY VEN. U PUÑÑĀNANDA 3rd September 2017 1. Introduction to the Meditation Methods There are two types of meditation in Buddhism: Samatha and Vipassanā. As mentioned in Visuddhimagga, there are 40 Samatha Meditation Subjects: White Kasiṇa, Brown Kasiṇa, Yellow Kasiṇa, Red Kasiṇa, Ten Kasiṇas Earth Kasiṇa, Water Kasiṇa, Fire Kasiṇa, Wind Kasiṇa, (Dasa Kasiṇas) Light Kasiṇa, and Space Kasiṇa. The Bloated (Uddhumātaka) The Livid (Vinīlaka) The Festering (Vipubbaka) The Cut-Up (Vicchiddaka) Ten Kinds of Foulness The Gnawed (Vikkhāyitaka) (Dasa Asubha) The Scattered (Vikkhittaka) The Hacked and Scattered (Hatavikkhittaka) The Bleeding (Lohitaka) The Worm-Infested (Puḷavaka) Skeleton (Aṭṭhika) Recollection of the Buddha (Buddhānussati) Recollection of the Dhamma (Dhammānussati) Recollection of the Saṅgha (Saṅghānussati) Recollection of Virtue (Sīlānussati) Ten Kinds of Recollection of Generosity (Cāgānussati) Recollection Recollection of Deities (Devatānussati) (Dasa Anussati) Mindfulness of Death (Maraṇānussati) Recollection of Peace (Upasamānussati) Mindfulness Occupied with the Body (Kāyagatāsati) Mindfulness of Breathing (Ānāpānassati) Loving Kindness (Mettā) Four Divine Abidings Compassion (Karuṇā) (Cattāro Brahmavihārā) Sympathetic Joy (Muditā) Equanimity (Upekkhā) The Base of Boundless Space (Ākāsānañcayatana Jhāna) Four Immaterial Jhānas The Base of Boundless Consciousness (Viññāṇañcāyatana Jhāna) (Arūpa Jhāna) The Base of Nothingness (Ākiñcaññāyatana Jhāna) The Base of Neither Perception nor Non-Perception (Nevasaññānāsaññāyatana Jhāna) The One Defining The Defining of The Four Elements The One Perception The Perception of Repulsiveness In Nutriment 1 2. The Method of Developing Ānāpānasati Despite having 40 meditation subjects, we mainly begin our meditation with Ānāpānasati (Mindfulness of Breathing) because many meditators had actually already practiced Ānāpānasati in their past lives. Therefore, you should try Ānāpānasati first. If you are unable to practice Ānāpānasati, you may change to other kammaṭṭhāna (meditation subjects).