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“So they said to the Buddha …” Class 2 of 4 - Bhante Sujato

The following talk was given by Bhante Sujato at The Sati Center in Redwood City, CA on May 15, 2024. Please visit the website www.audiodharma.org for more information.

“So they said to the Buddha …” Class 2 of 4

Introduction and Recap

I am joining you again today for the second in a series of four classes looking at the early Buddhist texts from a dialectical point of view—looking at them in terms of a conversation.

Briefly to recap, last week we looked at the Dhaniya Sutta (Sutta Nipata 1.2). In that sutta, we found that the main or surface narrative is about a wealthy rancher who had security from material things. The Buddha said there is no security from material things. This ended up being a conversion narrative, but we found a second layer where the narrative was given much more meaning and depth when we understood that he was also someone practicing his Vedic religion, doing his fire worship. We could see that it was not only about material security but about spiritual security as well, and how those two things are linked.

One of the things I want to share in this series is the idea that when we look at what the suttas say from a dialectical point of view, we gain a richness and a new dimension which lets us see things with a bit more of a 3D perspective.

The Vatthupama Sutta (Majjhima Nikaya 7)

Today we are going to be looking at the Vatthupama Sutta (Majjhima Nikaya 7), or "The Simile of the Cloth." This is a classic, introductory sutta. It has quite a different structure than the Dhaniya Sutta. In this one, we have a straightforward Buddhist introduction, and then the second part is a conversation with a Brahman that sort of interrupts during the course of the discourse.

I am not trying to push any particular theory about the relationship between Buddhism and Brahmanism, except that I think it is interesting and rewarding to explore. My own perspective is fairly mainstream: I think the Brahmans and Jains were around before the Buddha, that we have certain texts pertaining to that period, and that the Buddha responded to them and lived with them.

I disagree with the view that the Buddha was teaching the same thing as the Upanishads. The Buddha clearly accepted some things and rejected others. I also disagree with the idea that the Buddha wasn't aware of the profound teachings in the Upanishads. There is abundant evidence that the Buddha was well aware of what they were teaching. I am trying to illuminate the ways in which the Buddha responded to these things.

The Simile of the Cloth

The sutta begins with the Buddha addressing the mendicants at Sāvatthī. He uses a simple simile:

"Suppose, mendicants, there was a cloth that was dirty and soiled. No matter what dye the dyer applied—whether blue or yellow or red or magenta—it would look poorly dyed and impure in color. Why is that? Because of the impurity of the cloth. In the same way, when the mind is corrupt, a bad destination is to be expected.

"Suppose there was a cloth that was pure and clean. No matter what dye the dyer applied... it would look well dyed and pure in color. Why is that? Because of the purity of the cloth. In the same way, when the mind isn't corrupt, a good destination is to be expected."

Defilements of the Mind

The sutta continues by listing the corruptions (or defilements) of the mind: covetousness and immoral greed, ill will, anger, hostility, disdain, contempt, jealousy, stinginess, deceit, deviousness, obstinacy, aggression, conceit, arrogance, vanity, and negligence.

These kilesas¹ are the forces in the mind that darken it, corrupt it, and turn us towards doing what is bad. A fundamental concept in Buddhism is that defilements are natural and normal. Greed, hatred, and delusion are found in everybody unless you are an Arahant. Because we see our own minds rather than the minds of others, we tend to think our greed or anger is especially heinous, but actually, it is just normal. We try to be mindful of it and not follow that path, but there needs to be a sense of moderation and understanding.

In Buddhism, we take for granted that these defilements are psychological forces inside the mind. However, in certain other belief systems, sin or corruption can be seen as a physical property. For example, the idea of the transferral of sin through generations—where the sins of the parents are visited on the child—implies a physical contact with evil. While Buddhism teaches that choices to do good or bad are psychological, we still often react physically to the presence of "evil" or "good" environments.

The sutta states that when the mind is corrupt, a bad destiny is expected. We need to qualify this. It is not the case that a random thought of greed or hate will send you to a terrible realm. Your rebirth is determined by how you live and the choices you make every day. If you live as a good person, a single thought won't send you to a bad place.

Buddhism is a kammavāda², a doctrine of action. The crucial thing about your life is not what happens to you, but what you do. We are the protagonists of our lives. We create the story of who we are by how we respond to what happens to us.

Specific Defilements

The list of defilements starts with covetousness and immoral greed (abhijjhā-visamalobha). These are excessive forms of greed. Covetousness is the desire to own what someone else owns. Immoral greed is a desire that is inherently unethical or unjustified, such as desiring someone else's partner or someone who does not consent. These are strong forms of greed that transgress what is normally considered acceptable.

Experiential Confidence

When a mendicant has given up these corruptions, they gain "experiential confidence" (aveccappasāda³) in the Buddha, the Dhamma, and the Sangha. This refers to the faith of a Stream Enterer (Sotāpanna) who has seen the Dhamma for themselves.

This confidence is expressed in the standard recollections:

1. The Buddha: "That Blessed One is perfected, a fully awakened Buddha..." Reciting these qualities allows us to lift our mind up to them. The Buddha represents the potential that is best in all of us. We can raise ourselves to that level.
2. The Dhamma: "Well explained by the Buddha, apparent in the present life (sandiṭṭhiko), immediately effective (akāliko)..." This means we are practicing Dhamma to let go of defilements here and now, not just for a future rebirth.
3. The Sangha: "Practicing the way that’s good, direct, systematic, and proper..." This refers to the Ariya Sangha, the community of noble disciples (Stream Enterers, Once Returners, Non-Returners, and Arahants). They are worthy of offerings (āhuneyyo), hospitality (pāhuneyyo), and religious donations (dakkhiṇeyyo).

Hospitality was one of the great virtues of the ancient world. With modern hotels, we have somewhat forgotten this, but taking a stranger into your home was considered one of the highest forms of merit.

The Brahma Viharas

The sutta says that a mendicant of such ethics eats boiled fine rice without obstacle. This implies that they are not tempted away from the path by sensual pleasures like delicious food.

It then describes the practice of the Brahma Viharas⁴ (Divine Abodes):

"They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth... 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."

These four wholesome emotional states—Love, Compassion, Rejoicing, and Equanimity—are part of a pan-Indian religious philosophy found in Buddhism, Jainism, and Brahmanism. It is important to remember that there is a huge emotional component to this path. It is not meant to be clinical or suspicious of feelings.

1. Love (Metta): Unconditional positive regard and well-wishing. It is distinct from "loving-kindness," which can sound a bit cool and distancing. "Love" is more powerful and vulnerable.
2. Compassion (Karuna): Understanding the suffering of another and wishing to remove it. Compassion is taught after Metta because without the emotional wholeness of Metta, one can get overwhelmed by suffering.
3. Rejoicing (Mudita): Finding joy in the goodness and success of others. It counters jealousy and requires us to overcome cultural conditioning that might frown on acknowledging goodness.
4. Equanimity (Upekkha): Literally "closely watching over." It does not mean indifference. It means watching over things without rushing in to interfere unless necessary. If spiritual practice makes you cold or heartless, something has gone wrong.

The Inner Bathing

The sutta concludes the Buddhist teaching section with a profound reflection:

"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.' Knowing and seeing like this, their mind is freed..."

"There is this" points to the reality of the present moment. "The escape beyond the scope of perception" likely refers to Nibbana, phrased in a way that echoes Upanishadic dialogues (specifically Yajnavalkya) regarding the cessation of perception.

At this point, the Buddha throws in a final comment: "This is called a mendicant who is bathed with the inner bathing."

Conversation with Sundarika Bhāradvāja

The Brahman Sundarika Bhāradvāja, sitting nearby, asks: "But does Master Gotama go to the river Bāhukā to bathe?"

The Buddha asks why, and the Brahman explains that many people believe the river leads to a heavenly world and washes off bad deeds. This reflects the belief in sin as a physical substance that can be washed away.

The Buddha responds in verse—using the medium of the Brahmans—listing various holy rivers (Bāhukā, Adhikakkā, Gayā, Sundarikā, Sarasvatī, Payāga, Bāhumatī) and stating:

"A fool can constantly plunge into them, But it won’t purify their dark deeds. ... For the pure in heart it’s always the Spring Festival or the Sabbath. ... It’s here alone that you should bathe, Brahmin, Making yourself a sanctuary for all creatures."

The Buddha is not just rejecting the external ritual but pointing out that true purity comes from inner bathing—speaking no lies, harming no living creatures, not stealing, and being faithful. Interestingly, later Brahmanical texts also adopted this view, stating that external bathing is only effective when accompanied by inner purification.

The Buddha redefines the concept of a sanctuary (khema). Originally, a khema was a safe resting place for pastoralists and their animals at the end of a hard day. In Buddhism, Nibbana is the Yogakkhema—the place where you unburden yourself and find safety.

Sundarika Bhāradvāja is inspired, takes refuge, and eventually becomes an Arahant.

Q&A Highlights

Q: Is there any significance to the colors (blue, yellow, red, magenta) in the simile? A: They are primary colors, likely chosen based on the dyes available at the time.

Q: Regarding the four stages of Awakening, what are the differences? A: Briefly:

• Stream Enterer (Sotāpanna): Has abandoned three fetters: attachment to rituals (sīlabbata-parāmāsa), doubt (vicikicchā), and identity view (sakkāya-diṭṭhi). They are destined for enlightenment within seven lives.
• Once Returner (Sakadāgāmi): Has reduced greed and hatred.
• Non-Returner (Anāgāmi): Has completely abandoned greed and hatred.
• Arahant: Has abandoned the remaining five fetters: desire for form and formless existence, conceit, restlessness, and ignorance.

Q: Sometimes when meditating, rapture and joy arise, but it is not Awakening? A: Correct. Rapture and joy are emotions. They are a sign that the mind is having a positive emotional response to the Dhamma, which is a basis for meditation, but they are not Awakening itself.

Q: Does the "Inner Bathing" imply we shouldn't do external rituals? A: The Buddha isn't forbidding it, but pointing out its limited benefit. Ritual has communal benefits, establishing continuity and connection. However, purification of the mind is the responsibility of the individual. We clean our own minds and find our own peace.