Sutta Nipāta 3.4
Translators: sujato
Anthology of Discourses 3.4
Pūraḷāsa (sundarikabhāradvāja) sutta
With Bhāradvāja of Sundarikā on the Sacrificial Cake
Evaṁ me sutaṁ—
So I have heard.
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.
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.
Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi:
Then he looked all around the four quarters, wondering,
“ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti?
“Now who might eat the leftovers of this offering?”
Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ avidūre aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ;
He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head.
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.
Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari.
When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha 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.
Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi:
But he thought,
“muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan”ti.
“Even some brahmins are shaven. Why don’t I go to him and ask 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,
“kiṁjacco bhavan”ti?
“Sir, what are you by birth?”
Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi:
Then the Buddha addressed Bhāradvāja of Sundarikā in verse:
“Na brāhmaṇo nomhi na rājaputto,
“I am no brahmin, nor am I a ruler,
Na vessāyano uda koci nomhi;
nor peasant nor anything else.
Gottaṁ pariññāya puthujjanānaṁ,
Fully understanding the clan of ordinary people,
Akiñcano manta carāmi loke.
I wander in the world owning nothing, reflective.
Saṅghāṭivāsī agaho carāmi,
Clad in my cloak, I wander without home,
Nivuttakeso abhinibbutatto;
my hair shorn, quenched.
Alippamāno idha māṇavehi,
Since I’m unburdened by youngsters,
Akallaṁ maṁ brāhmaṇa pucchasi gottapañhaṁ”.
it’s inappropriate to ask me about clan.”
“Pucchanti ve bho brāhmaṇā brāhmaṇebhi,
“Actually sir, when brahmins meet they politely
Saha brāhmaṇo no bhavan”ti.
ask each other whether they are brahmins.”
“Brāhmaṇo hi ce tvaṁ brūsi,
“Well, if you say that you’re a brahmin,
Mañca brūsi abrāhmaṇaṁ;
and that I am not,
Taṁ taṁ sāvittiṁ pucchāmi,
I shall question you on the Sāvitrī Mantra,
Tipadaṁ catuvīsatakkharaṁ”.
with its three lines and twenty-four syllables.”
“Kiṁ nissitā isayo manujā,
“On what grounds have seers and men,
Khattiyā brāhmaṇā devatānaṁ;
aristocrats and brahmins here in the world
Yaññamakappayiṁsu puthū idha loke”.
performed so many different sacrifices to the gods?”
“Yadantagū vedagū yaññakāle,
“During a sacrifice, should a past-master, <j>a knowledge master,
Yassāhutiṁ labhe tassijjheti brūmi”.
receive an oblation, it profits the donor, I say.”
“Addhā hi tassa hutamijjhe,
“Then clearly my oblation will be profitable,”
(iti brāhmaṇo)
said the brahmin,
Yaṁ tādisaṁ vedagumaddasāma;
“since I have met such a knowledge master.
Tumhādisānañhi adassanena,
It’s because I’d never met anyone like you
Añño jano bhuñjati pūraḷāsaṁ”.
that others ate the sacrificial cake.”
“Tasmātiha tvaṁ brāhmaṇa atthena,
“So then, brahmin, since you have approached me
Atthiko upasaṅkamma puccha;
as a seeker of the good, ask.
Santaṁ vidhūmaṁ anīghaṁ nirāsaṁ,
Perhaps you may find here someone intelligent,
Appevidha abhivinde sumedhaṁ”.
peaceful, unclouded, untroubled, <j>with no need for hope.”
“Yaññe ratohaṁ bho gotama,
“Mister Gotama, I like to sacrifice
Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi;
and wish to perform a sacrifice. Please advise me,
Anusāsatu maṁ bhavaṁ,
for I do not understand
Yattha hutaṁ ijjhate brūhi me taṁ”.
where an oblation is profitable; tell me this.”
“Tena hi tvaṁ, brāhmaṇa, odahassu sotaṁ; dhammaṁ te desessāmi—
“Well then, brahmin, listen up, I will teach you the Dhamma.
Mā jātiṁ pucchī caraṇañca puccha,
Don’t ask about birth, ask about conduct;
Kaṭṭhā have jāyati jātavedo;
for any kindling can kindle a flame.
Nīcākulīnopi munī dhitīmā,
A steadfast sage, even though from a low class family,
Ājāniyo hoti hirīnisedho.
is a thoroughbred checked by conscience.
Saccena danto damasā upeto,
Tamed by truth, fulfilled by taming,
Vedantagū vūsitabrahmacariyo;
a complete knowledge master <j>who has completed the spiritual journey—
Kālena tamhi habyaṁ pavecche,
that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.
should bestow a timely offering as sacrifice.
Ye kāme hitvā agahā caranti,
Those who have left sensuality behind, <j>wandering homeless,
Susaññatattā tasaraṁva ujjuṁ;
self-controlled, straight as a shuttle—
Kālena tesu habyaṁ pavecche,
that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.
should bestow a timely offering as sacrifice.
Ye vītarāgā susamāhitindriyā,
Those freed of greed, with senses stilled,
Candova rāhuggahaṇā pamuttā;
like the moon released from the eclipse—
Kālena tesu habyaṁ pavecche,
that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.
should bestow a timely offering as sacrifice.
Asajjamānā vicaranti loke,
They wander the world unimpeded,
Sadā satā hitvā mamāyitāni;
always mindful, calling nothing their own—
Kālena tesu habyaṁ pavecche,
that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.
should bestow a timely offering as sacrifice.
Yo kāme hitvā abhibhuyyacārī,
Having left sensuality behind, <j>wandering triumphant,
Yo vedi jātīmaraṇassa antaṁ;
knowing the end of rebirth and death,
Parinibbuto udakarahadova sīto,
extinguished and cool as a lake:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Samo samehi visamehi dūre,
Good among the good, far from the bad,
Tathāgato hoti anantapañño;
the Realized One has infinite wisdom.
Anūpalitto idha vā huraṁ vā,
Unsullied in this world and the next:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Yamhi na māyā vasati na māno,
In whom dwells no deceit or conceit,
Yo vītalobho amamo nirāso;
rid of greed, unselfish, with no need for hope,
Paṇunnakodho abhinibbutatto,
with anger eliminated, quenched,
Yo brāhmaṇo sokamalaṁ ahāsi;
a brahmin rid of sorrow’s stain:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Nivesanaṁ yo manaso ahāsi,
He has given up the mind’s home,
Pariggahā yassa na santi keci;
and has no possessions at all.
Anupādiyāno idha vā huraṁ vā,
Not grasping to this world or the next:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Samāhito yo udatāri oghaṁ,
Serene, he has crossed the flood,
Dhammaṁ caññāsi paramāya diṭṭhiyā;
and has understood the teaching with ultimate view.
Khīṇāsavo antimadehadhārī,
With defilements ended, bearing his final body:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Bhavāsavā yassa vacī kharā ca,
In whom desire to be reborn, and caustic speech
Vidhūpitā atthagatā na santi;
are cleared and ended, they are no more;
Sa vedagū sabbadhi vippamutto,
that knowledge master, everywhere free:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Saṅgātigo yassa na santi saṅgā,
He has slipped his chains, he’s chained no more,
Yo mānasattesu amānasatto;
among those caught in conceit he is free of conceit;
Dukkhaṁ pariññāya sakhettavatthuṁ,
he has fully understood suffering <j>with its field and ground:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Āsaṁ anissāya vivekadassī,
Not relying on hope, seeing seclusion,
Paravediyaṁ diṭṭhimupātivatto;
well past the views proclaimed by others.
Ārammaṇā yassa na santi keci,
In him there are no supporting conditions at all:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Paroparā yassa samecca dhammā,
He has comprehended all things, high and low,
Vidhūpitā atthagatā na santi;
cleared them and ended them, so they are no more.
Santo upādānakhaye vimutto,
Peaceful, freed in the ending of grasping:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Saṁyojanaṁ jātikhayantadassī,
He sees the ending of rebirth’s fetter,
Yopānudi rāgapathaṁ asesaṁ;
and has swept away all manner of desire.
Suddho nidoso vimalo akāco,
Pure, stainless, immaculate, flawless:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Yo attano attānaṁ nānupassati,
Not seeing himself in terms of a self,
Samāhito ujjugato ṭhitatto;
he is stilled, upright, and steadfast.
Sa ve anejo akhilo akaṅkho,
Imperturbable, kind, wishless:
Tathāgato arahati pūraḷāsaṁ.
the Realized One is worthy of the sacrificial cake.
Mohantarā yassa na santi keci,
He harbors no delusions within at all,
Sabbesu dhammesu ca ñāṇadassī;
he has insight into all things.
Sarīrañca antimaṁ dhāreti,
He bears his final body,
Patto ca sambodhimanuttaraṁ sivaṁ;
attained to the state of grace, the supreme awakening.
Ettāvatā yakkhassa suddhi,
That’s how the purity of a spirit is defined:
Tathāgato arahati pūraḷāsaṁ”.
the Realized One is worthy of the sacrificial cake.”
“Hutañca mayhaṁ hutamatthu saccaṁ,
“Let my oblation be a true offering,
Yaṁ tādisaṁ vedagunaṁ alatthaṁ;
since I have found such a knowledge master!
Brahmā hi sakkhi paṭigaṇhātu me bhagavā,
I see Brahmā in person! <j>Accept my offering, Blessed One:
Bhuñjatu me bhagavā pūraḷāsaṁ”.
please eat my sacrificial cake.”
“Gāthābhigītaṁ me abhojaneyyaṁ,
“Food enchanted by a spell isn’t fit for me to eat.
Sampassataṁ brāhmaṇa nesa dhammo;
That’s not the principle of those who see, brahmin.
Gāthābhigītaṁ panudanti buddhā,
The Buddhas reject things enchanted with spells.
Dhamme satī 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 hoti”.
For he is the field for the seeker of merit.”
“Sādhāhaṁ bhagavā tathā vijaññaṁ,
“Please, Blessed One, help me understand:
Yo dakkhiṇaṁ bhuñjeyya mādisassa;
now that I have encountered your teaching,
Yaṁ yaññakāle pariyesamāno,
when I look for someone during a sacrifice,
Pappuyya tava sāsanaṁ”.
who should eat the <j>religious donation of one like me?”
“Sārambhā yassa vigatā,
“One who is rid of aggression,
Cittaṁ yassa anāvilaṁ;
whose mind is unclouded,
Vippamutto ca kāmehi,
who is liberated from sensual pleasures,
Thinaṁ yassa panūditaṁ.
and who has dispelled dullness.
Sīmantānaṁ vinetāraṁ,
One who has erased boundaries and limits,
Jātimaraṇakovidaṁ;
expert in birth and death,
Muniṁ moneyyasampannaṁ,
a sage, blessed with sagacity.
Tādisaṁ yaññamāgataṁ.
When such a person comes to the sacrifice,
Bhakuṭiṁ vinayitvāna,
get rid of your scowl!
Pañjalikā namassatha;
Honor them with joined palms,
Pūjetha annapānena,
and venerate them with food and drink,
Evaṁ ijjhanti dakkhiṇā”.
and in this way your religious donation will succeed.”
“Buddho bhavaṁ arahati pūraḷāsaṁ,
“The Buddha is worthy of the sacrificial cake,
Puññakhettamanuttaraṁ;
he is the supreme field of merit,
Āyāgo sabbalokassa,
Recipient of gifts from the whole world,
Bhoto dinnaṁ mahapphalan”ti.
what’s given to the worthy one is very fruitful.”
Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:
Then the brahmin Bhāradvāja of Sundarikā said to the Buddha,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, Mister Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
May I receive the going forth, the ordination in the ascetic Gotama’s presence?”
Alattha kho sundarikabhāradvājo brāhmaṇo …pe…
And the brahmin Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence.
arahataṁ ahosīti.
And soon after, he became one of the perfected.
Sundarikabhāradvājasuttaṁ catutthaṁ.