sutta » sn » sn7 » Saṁyutta Nikāya 7.9

Sundarikasutta

With Bhāradvāja of Sundarikā Sundarika

Ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre.
At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā river.
On one occasion the Blessed One was dwelling among the Kosalans on the bank of the river Sundarika.

Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati.
Now at that time the brahmin Bhāradvāja of Sundarikā was serving the sacred flame and performing the fire sacrifice on the bank of the Sundarikā.
Now on that occasion the brahmin Sundarika Bhāradvāja was offering a fire sacrifice and performing the fire oblation on the bank of the river Sundarika.

Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi:
Then he looked all around the four quarters, wondering,
Then the brahmin Sundarika Bhāradvāja, having offered the fire sacrifice and performed the fire oblation, rose from his seat and surveyed the four quarters all around, wondering:

“ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti?
“Now who might eat the leftovers of this offering?”
“Who now might eat this sacrificial cake?”

Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ.
He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head.
The brahmin Sundarika Bhāradvāja saw the Blessed One sitting at the foot of a tree with his head covered.

Disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami.
Taking the leftovers of the offering in his left hand and a pitcher in the right he approached the Buddha.
Having seen him, he took the sacrificial cake in his left hand and the waterpot in his right hand and approached the Blessed One.

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari.
When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha uncovered his head.
When the Blessed One heard the sound of the brahmin’s footsteps, he uncovered his head.

Atha kho sundarikabhāradvājo brāhmaṇo “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi.
Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back.
Then the brahmin Sundarika Bhāradvāja, thinking, “This worthy is shaven-headed, this worthy is a shaveling, ” wanted to turn back;

Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi:
But he thought,
but it occurred to him:

“muṇḍāpi hi idhekacce brāhmaṇā bhavanti;
“Even some brahmins are shaven.
“Some brahmins here are also shaven-headed.

yannūnāhaṁ taṁ upasaṅkamitvā jātiṁ puccheyyan”ti.
Why don’t I go to him and ask about his birth?”
Let me approach him and inquire about his birth. ”

Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:
Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him,
Then the brahmin Sundarika Bhāradvāja approached the Blessed One and said to him:

“kiṁjacco bhavan”ti?
“Sir, what are you by birth?”
“What is the worthy one’s birth?”

“Mā jātiṁ puccha caraṇañca puccha,
“Don’t ask about birth, ask about conduct;
[The Blessed One: ] “Ask not of birth but ask of conduct:

Kaṭṭhā have jāyati jātavedo;
for the fire of Jātaveda is born from kindling.
Fire is indeed produced from any wood.

Nīcākulīnopi muni dhitimā,
A steadfast sage, even though from a low class family,
A resolute sage, though from low family,

Ājānīyo hoti hirīnisedho.
is a thoroughbred checked by conscience.
Is a thoroughbred restrained by a sense of shame.

Saccena danto damasā upeto,
Tamed by truth, fulfilled by taming,
One tamed by truth, perfect by taming,

Vedantagū vusitabrahmacariyo;
a complete knowledge master <j>who has completed the spiritual journey—
Who has reached the end of knowledge, A fulfiller of the holy life.

Yaññopanīto tamupavhayetha,
that’s who a sacrificer <j>should introduce themselves to,
“The sacrificer should invoke this one:

Kālena so juhati dakkhiṇeyye”ti.
and make a timely offering <j>to one worthy of a religious donation.”
Then he makes a timely oblation To one worthy of offerings. ”

“Addhā suyiṭṭhaṁ suhutaṁ mama yidaṁ,
“My sacrificial offering <j>must have been well performed,
[The brahmin Sundarika Bhāradvāja: ] “Surely my sacrifice is well performed

Yaṁ tādisaṁ vedagumaddasāmi;
since I have met such a knowledge master!
As I have seen such a knowledge-master.

Tumhādisānañhi adassanena,
It’s because I’d never met anyone like you
Because I had not seen those like yourself

Añño jano bhuñjati habyasesan”ti.
that others ate the leftover offering.
Other people ate the sacrificial cake.

“Bhuñjatu bhavaṁ gotamo.
Eat, Mister Gotama,
“Let Master Gotama eat.

Brāhmaṇo bhavan”ti.
you are truly a brahmin.”
The worthy is a brahmin. ”

“Gāthābhigītaṁ me abhojaneyyaṁ,
“Food enchanted by a verse isn’t fit for me to eat.
“Food over which verses have been sung

Sampassataṁ brāhmaṇa nesa dhammo;
That’s not the principle of those who see, brahmin.

Gāthābhigītaṁ panudanti buddhā,
The Buddhas reject things enchanted with verses.

Dhamme sati brāhmaṇa vuttiresā.
Since there is such a principle, brahmin, <j>that’s how they live.

Aññena ca kevalinaṁ mahesiṁ,
Serve with other food and drink

Khīṇāsavaṁ kukkuccavūpasantaṁ;
the consummate one, the great seer,

Annena pānena upaṭṭhahassu,
with defilements ended and remorse stilled.

Khettañhi taṁ puññapekkhassa hotī”ti.
For he is the field for the seeker of merit.”
For he is the field for one seeking merit. ”

“Atha kassa cāhaṁ, bho gotama, imaṁ habyasesaṁ dammī”ti?
“Then, Mister Gotama, to whom should I give the leftovers of this offering?”
“Then, Master Gotama, should I give this sacrificial cake to someone else?”

“Na khvāhaṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṁ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā.
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who can properly digest these leftovers, except for the Realized One or one of his disciples.
“I do not see anyone, brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could eat and properly digest this sacrificial cake except the Tathāgata or a disciple of the Tathāgata.

Tena hi tvaṁ, brāhmaṇa, taṁ habyasesaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.
Well then, brahmin, throw out those leftovers where there is little that grows, or drop them into water that has no living creatures.”
Therefore, brahmin, throw away the sacrificial cake in a place where there is sparse vegetation or dispose of it in water where there are no living beings. ”

Atha kho sundarikabhāradvājo brāhmaṇo taṁ habyasesaṁ appāṇake udake opilāpesi.
So Bhāradvāja of Sundarikā dropped the leftover offering in water that had no living creatures.
Then the brahmin Sundarika Bhāradvāja disposed of that sacrificial cake in water where there were no living beings.

Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.
And when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.
When it was disposed of in the water, that sacrificial cake sizzled and hissed and gave off steam and smoke.

Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati;
Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming.
Just as a ploughshare, heated all day, sizzles and hisses and gives off steam and smoke if placed in water,

evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.
In the same way, when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.
so too that sacrificial cake, when disposed of in the water, sizzled and hissed and gave off steam and smoke.

Atha kho sundarikabhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.
Then the brahmin Bhāradvāja of Sundarikā, shocked and awestruck, went up to the Buddha, and stood to one side.
Then the brahmin Sundarika Bhāradvāja, shocked and terrified, approached the Blessed One and stood to one side.

Ekamantaṁ ṭhitaṁ kho sundarikabhāradvājaṁ brāhmaṇaṁ bhagavā gāthāhi ajjhabhāsi:
The Buddha addressed him in verse:
The Blessed One then addressed him with verses:

“Mā brāhmaṇa dāru samādahāno,
“When you’re kindling the wood, brahmin,
“When kindling wood, brahmin, do not imagine

Suddhiṁ amaññi bahiddhā hi etaṁ;
don’t imagine this is purity, for it’s just an external.
This external deed brings purity;

Na hi tena suddhiṁ kusalā vadanti,
For those who are skilled say this is no way to purity,
For experts say no purity is gained

Yo bāhirena parisuddhimicche.
when one seeks purity in externals.
By one who seeks it outwardly.

Hitvā ahaṁ brāhmaṇa dārudāhaṁ,
I’ve given up kindling firewood, brahmin,
“Having given up the fire made from wood, I kindle, O brahmin,

Ajjhattamevujjalayāmi jotiṁ;
now I just light the inner flame.

Niccagginī niccasamāhitatto,
Always blazing, always serene,
the inner light alone. Always ablaze, my mind always concentrated,

Arahaṁ ahaṁ brahmacariyaṁ carāmi.
I am a perfected one leading the spiritual life.
I am an arahant living the holy life.

Māno hi te brāhmaṇa khāribhāro,
Conceit, brahmin, is the burden of your possessions,
“Conceit, O brahmin, is your shoulder-load,

Kodho dhumo bhasmani mosavajjaṁ;
anger your smoke, and lies your ashes.
Anger the smoke, false speech the ashes;

Jivhā sujā hadayaṁ jotiṭhānaṁ,
The tongue is the ladle and the heart the fire altar;
The tongue is the ladle, the heart the altar,

Attā sudanto purisassa joti.
a well-tamed self is a person’s light.
A well-tamed self is the light of a man.

Dhammo rahado brāhmaṇa sīlatittho,
The teaching is a lake with shores of ethics, brahmin,
“The Dhamma is a lake with fords of virtue—

Anāvilo sabbhi sataṁ pasattho;
unclouded, praised by the fine to the good.
Limpid, praised by the good to the good—

Yattha have vedaguno sinātā,
There the knowledge masters go to bathe,
Where the knowledge-masters go to bathe,

Anallagattāva taranti pāraṁ.
and cross to the far shore without getting wet.
And, dry-limbed, cross to the far shore.

Saccaṁ dhammo saṁyamo brahmacariyaṁ,
Truth, principle, restraint, the spiritual life;
“Truth, Dhamma, restraint, the holy life,

Majjhe sitā brāhmaṇa brahmapatti;
the attainment of the supreme based on the middle, <j>brahmin.
Attainment of Brahmā based on the middle:

Sa tujjubhūtesu namo karohi,
Pay homage to the sincere ones—
Pay homage, O brahmin, to the upright ones;

Tamahaṁ naraṁ dhammasārīti brūmī”ti.
I declare that man to be <j>one who follows the teaching.”
I call that person one impelled by Dhamma. ”

Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha,
When this was said, the brahmin Sundarika Bhāradvāja said to the Blessed One:

“abhikkantaṁ, bho gotama …pe…
“Excellent, Mister Gotama …” …
“Magnificent, Master Gotama!”…

aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
And the Venerable Sundarika Bhāradvāja became one of the arahants.