..续本文上一页 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 brahman 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 brahman 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 realization 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” (AN 1.49). 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:

　　abhijjha-visama-lobha, covetousness and unrighteous greed

　　byapada, ill will

　　kodha, anger

　　upanaha, hostility or malice

　　makkha, denigration or detraction; contempt

　　palasa, domineering or presumption

　　issa, envy

　　macchariya, jealousy, or avarice; selfishness

　　maya, hypocrisy or deceit

　　satheyya, fraud

　　thambha, obstinacy, obduracy

　　sarambha, presumption or rivalry; impetuosity

　　mana, conceit

　　atimana, arrogance, haughtiness

　　mada, vanity or pride

　　pamada, negligence or heedlessness; in social behavior, this leads to lack of consideration.

　　The defilements (3) to (16) appear frequently as a group in the discourses, e.…

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