3:4 Sundarikabhāradvāj

Pūraḷāsa (sundarikabhāradvāja) sutta

Thus have I heard. On one occasion the Blessed One was dwelling among the Kosalans on the bank of the river Sundarikā. Now on that occasion the brahmin Sundarikabhāradvāja was offering a fire sacrifice and performing the fire oblation on the bank of the river Sundarikā. Then, after he had offered the fire sacrifice and performed the fire oblation, the brahmin Sundarikabhāradvāja rose from his seat and surveyed the four directions all around, wondering: “Who might eat the remains of the offering?”

Evaṁ me sutaṁ. Ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi:  "ko nu kho imaṁ habyasesaṁ bhuñjeyyā"ti?

The brahmin Sundarikabhāradvāja then saw [80] the Blessed One sitting nearby at the foot of a certain tree with his head covered. Having seen him, he took the remains of the offering in his left hand and the waterpot in his right hand and approached the Blessed One.

Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ avidūre aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ; disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami.

With the sound of his footsteps, the Blessed One uncovered his head.

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari.

Then the brahmin Sundarikabhāradvāja, thinking, “This worthy one is shaven-headed, this worthy one is a shaveling,” wanted to turn back.

Atha kho sundarikabhāradvājo brāhmaṇo:  "muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan"ti tatova puna nivattitukāmo ahosi.

But it occurred to him: “Some brahmins here are also shaven-headed. Let me approach him and inquire about his social class.”

Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi:  "muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan"ti.

Then the brahmin Sundarikabhāradvāja approached the Blessed One and said to him: “What is the worthy one’s social class?”

Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:  "kiṁjacco bhavan"ti?

The Blessed One then addressed the brahmin in verses:

Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi: 

455“I am not a brahmin nor am I a prince;
I am not a vessa or anything else.
Having fully understood the clan of worldlings,
owning nothing, with reflection I live in the world. (1)

455"Na brāhmaṇo nomhi na rājaputto,
Na vessāyano uda koci nomhi;
Gottaṁ pariññāya puthujjanānaṁ,
Akiñcano manta carāmi loke.

456“Clad in my cloak, homeless I wander,
with my head shaved, fully quenched within.
Since I am unattached to people here,
it is unfitting, brahmin, to ask me about my clan.” (2) [81]

456 Saṅghāṭivāsī agaho carāmi,
Nivuttakeso abhinibbutatto;
Alippamāno idha māṇavehi,
Akallaṁ maṁ brāhmaṇa pucchasi gottapañhaṁ".

457[The brahmin Sundarikabhāradvāja said:] “Brahmins, sir, ask other brahmins: ‘Is the worthy one a brahmin?’”Ee prints this sentence as prose but includes it under verse 457 (in its numbering scheme). Be numbers it as if it were a distinct two-line verse and Ce incorporates it as part of the verse that includes the following lines. In several of the following stanzas, too, it is uncertain whether the lines are to be taken as prose or verse. For details, see Norman’s comments on each verse in GD.

[The Blessed One:]

457 "Pucchanti ve bho brāhmaṇā brāhmaṇebhi,
Saha brāhmaṇo no bhavan"ti.

“But if you say you are a brahmin,
and say I am not a brahmin,
let me ask you about the Sāvittī,
with its three phrases and twenty-four syllables.”Sāvittī (Skt Sāvitrī) is a verse or prayer addressed to the sun, especially the celebrated verse of the Ṛgveda, III,62,10, also called Gāyatrī. (3)

[The brahmin:]

"Brāhmaṇo hi ce tvaṁ brūsi,
Mañca brūsi abrāhmaṇaṁ;
Taṁ taṁ sāvittiṁ pucchāmi,
Tipadaṁ catuvīsatakkharaṁ".

458“On what ground have many rishis, men, khattiyas, and brahmins
here in the world performed sacrifices to the deities?”

[The Blessed One:]

458 "Kiṁ nissitā isayo manujā,
Khattiyā brāhmaṇā devatānaṁ;
Yaññamakappayiṁsu puthū idha loke".

“If an accomplished one, a Veda-master, at the time of sacrifice,
gains an offering from anyone, it succeeds for the donor, I say.” (4)

[The brahmin:]

"Yadantagū vedagū yaññakāle,
Yassāhutiṁ labhe tassijjheti brūmi".

(iti brāhmaṇo):

459“Surely, this offering of his must succeed,”
“since we have seen such a Veda-master.
It is because we have not seen those like you
that other people eat the sacrificial cake.” (5)

[The Blessed One:]

459 "Addhā hi tassa hutamijjhe,
Yaṁ tādisaṁ vedagumaddasāma;
Tumhādisānañhi adassanena,
Añño jano bhuñjati pūraḷāsaṁ".

460“Therefore, brahmin, as you seek the good,
approach me here and ask your question.
Perhaps you may find here one at peace,
smokeless, untroubled, desireless, and very wise.” (6)

[The brahmin:]

460 "Tasmātiha tvaṁ brāhmaṇa atthena,
Atthiko upasaṅkamma puccha;
Santaṁ vidhūmaṁ anīghaṁ nirāsaṁ,
Appevidha abhivinde sumedhaṁ".

461“Master Gotama, since I delight in sacrifice
I wish to hold a sacrifice but do not understand.
Let the worthy one instruct me: [82]
please tell me where an offering succeeds.” (7)

[The Blessed One:]

461 "Yaññe ratohaṁ bho gotama,
Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi;
Anusāsatu maṁ bhavaṁ,
Yattha hutaṁ ijjhate brūhi me taṁ".

“In that case, brahmin, lend an ear. I will teach you the Dhamma.Norman treats this sentence as part of the verse, but with Be and Ee I take it to be a prose interjection. Ce counts this sentence as a separate verse.

"Tena hi tvaṁ, brāhmaṇa, odahassu sotaṁ; dhammaṁ te desessāmi – 

462“Ask not of social class but ask of conduct:
fire indeed is produced from any wood.
Though from a low family a steadfast muni
is a thoroughbred restrained by moral shame. (8)

462 Mā jātiṁ pucchī caraṇañca puccha,
Kaṭṭhā have jāyati jātavedo;
Nīcākulīnopi munī dhitīmā,
Ājāniyo hoti hirīnisedho.

463.“One tamed by truth, endowed with taming,
who has reached the end of the Vedas,
one who has lived the spiritual life:
a brahmin who would sacrifice intent on merit
should make a timely oblation to him. (9)

463 Saccena danto damasā upeto,
Vedantagū vūsitabrahmacariyo;
Kālena tamhi habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

464“Those homeless ones who have abandoned sensual pleasures,
who are well self-controlled, straight as a shuttle:
a brahmin who would sacrifice intent on merit
should make a timely oblation to them.The text here changes from the singular to the plural. (10)

464 Ye kāme hitvā agahā caranti,
Susaññatattā tasaraṁva ujjuṁ;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

465“Those devoid of lust, with well-concentrated faculties,
freed like the moon from the grip of Rāhu:
a brahmin who would sacrifice intent on merit
should make a timely oblation to them. (11)

465 Ye vītarāgā susamāhitindriyā,
Candova rāhuggahaṇā pamuttā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

466“Those who wander in the world without attachments,
always mindful, having abandoned things taken as ‘mine’:
a brahmin who would sacrifice intent on merit
should make a timely oblation to them. (12)

466 Asajjamānā vicaranti loke,
Sadā satā hitvā mamāyitāni;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

467“Having renounced sensual pleasures, faring triumphant,
he who has known the end of birth and death, [83]
who has attained nibbāna, cool as a lake:
the Tathāgata is worthy of the sacrificial cake. (13)

467 Yo kāme hitvā abhibhuyyacārī,
Yo vedi jātīmaraṇassa antaṁ;
Parinibbuto udakarahadova sīto,
Tathāgato arahati pūraḷāsaṁ.

468“The same as the righteous, far from the unrighteous,I translate this line in accordance with its evident meaning rather than in compliance with the interpretation proposed by Pj II. Following the commentarial interpretation, the line samo samehi visamehi dūre would be translated: “Equal to equals, far from unequals.” I render the lemma here to accord with the commentarial interpretation, but I translate the text according to my understanding of the intended meaning. The line, as I see it, involves a word play. Sama means both “equal” and “righteous, virtuous,” while visama means both “different, unequal” and “unrighteous, unvirtuous.” The verse can thus be read as asserting that the Buddha is an equal of the righteous but far from the unrighteous. See SNI.7 caranti visame samaṃ; SN2.8 ariyānaṃ samo maggo, ariyā hi visame samā; and AN11.11 verse 4, ariyasāvako visamagatāya pajāya samappatto viharati.
the Tathāgata is one of boundless wisdom,
untainted here or beyond:
the Tathāgata is worthy of the sacrificial cake. (14)

468 Samo samehi visamehi dūre,
Tathāgato hoti anantapañño;
Anūpalitto idha vā huraṁ vā,
Tathāgato arahati pūraḷāsaṁ.

469“He in whom there is no hypocrisy and conceit,
devoid of greed, with no sense of ‘mine,’ desireless,
with anger dispersed, inwardly well quenched,
that brahmin has abandoned the stain of sorrow:
the Tathāgata is worthy of the sacrificial cake. (15)

469 Yamhi na māyā vasati na māno,
Yo vītalobho amamo nirāso;
Paṇunnakodho abhinibbutatto,
Yo brāhmaṇo sokamalaṁ ahāsi;
Tathāgato arahati pūraḷāsaṁ.

470“He who has abandoned the residence of the mind,
who has no possessions at all,
clinging to nothing here or beyond:
the Tathāgata is worthy of the sacrificial cake. (16)

470 Nivesanaṁ yo manaso ahāsi,
Pariggahā yassa na santi keci;
Anupādiyāno idha vā huraṁ vā,
Tathāgato arahati pūraḷāsaṁ.

471“He who is concentrated, who has crossed the flood,
and has known the Dhamma with the supreme view,
whose influxes are destroyed, who bears his final body:
the Tathāgata is worthy of the sacrificial cake. (17)

471 Samāhito yo udatāri oghaṁ,
Dhammaṁ caññāsi paramāya diṭṭhiyā;
Khīṇāsavo antimadehadhārī,
Tathāgato arahati pūraḷāsaṁ.

472“He whose influxes of existence and caustic speech
are burnt up, vanished, and no longer exist,
that Veda-master in every way released:
the Tathāgata is worthy of the sacrificial cake. (18)

472 Bhavāsavā yassa vacī kharā ca,
Vidhūpitā atthagatā na santi;
Sa vedagū sabbadhi vippamutto,
Tathāgato arahati pūraḷāsaṁ.

473“He who has overcome the ties, for whom there are no ties,
who among those held by conceit is not held by conceit, [84]
who has fully understood suffering with its field and ground:
the Tathāgata is worthy of the sacrificial cake. (19)

473 Saṅgātigo yassa na santi saṅgā,
Yo mānasattesu amānasatto;
Dukkhaṁ pariññāya sakhettavatthuṁ,
Tathāgato arahati pūraḷāsaṁ.

474“He who is not dependent on desire, a seer of seclusion,
who has overcome the view made known by others,
for whom there are no bases of any kind:
the Tathāgata is worthy of the sacrificial cake. (20)

474 Āsaṁ anissāya vivekadassī,
Paravediyaṁ diṭṭhimupātivatto;
Ārammaṇā yassa na santi keci,
Tathāgato arahati pūraḷāsaṁ.

475“He who has penetrated phenomena far and near,
for whom they are burnt up, vanished, and no longer exist,
who is peaceful, liberated in the destruction of clinging:
the Tathāgata is worthy of the sacrificial cake. (21)

475 Paroparā yassa samecca dhammā,
Vidhūpitā atthagatā na santi;
Santo upādānakhaye vimutto,
Tathāgato arahati pūraḷāsaṁ.

476“He who has seen the destruction
and end of the fetters and of birth,
who has entirely dispelled the pathway of lust,
pure, faultless, stainless, flawless:
the Tathāgata is worthy of the sacrificial cake. (22)

476 Saṁyojanaṁ jātikhayantadassī,
Yopānudi rāgapathaṁ asesaṁ;
Suddho nidoso vimalo akāco,
Tathāgato arahati pūraḷāsaṁ.

477“He who, by himself, does not perceive a self,I translate on the basis of Ee, which reads yo attanā attānaṃ nānupassati. Be has yo attano attānaṃ nānupassati, while Ce has yo attanāttānaṃ nānupassati, which seems to support Ee.
concentrated, upright, inwardly firm,
who is without impulse, not barren, free from doubt:
the Tathāgata is worthy of the sacrificial cake. (23)

477 Yo attano attānaṁ nānupassati,
Samāhito ujjugato ṭhitatto;
Sa ve anejo akhilo akaṅkho,
Tathāgato arahati pūraḷāsaṁ.

478“He for whom there are no delusions within,
and whose knowledge sees into all phenomena,
who bears his final bodily form,
and has attained enlightenment — unsurpassed, auspicious —
to this extent there is purity of the spirit:
the Tathāgata is worthy of the sacrificial cake.” (24) [85]

[The brahmin:]

478 Mohantarā yassa na santi keci,
Sabbesu dhammesu ca ñāṇadassī;
Sarīrañca antimaṁ dhāreti,
Patto ca sambodhimanuttaraṁ sivaṁ;
Ettāvatā yakkhassa suddhi,
Tathāgato arahati pūraḷāsaṁ".

479“Let my offering be a truthful offering,
since I have found such a Veda-master.
Brahmā himself has been made manifest:
let the Blessed One receive it from me;
let the Blessed One enjoy my sacrificial cake.”Ee prints the last two lines here as prose, Be and Ce represent them as verse. Norman writes: “I am uncertain about the metre” (GD 250). (25)

[The Blessed One:]

479 "Hutañca mayhaṁ hutamatthu saccaṁ,
Yaṁ tādisaṁ vedagunaṁ alatthaṁ;
Brahmā hi sakkhi paṭigaṇhātu me bhagavā,
Bhuñjatu me bhagavā pūraḷāsaṁ".

480“Food over which verses have been recited is not to be eaten by me;
this, brahmin, is not the principle of those who see.
The buddhas reject food over which verses have been recited;
there being such a principle, brahmin, this is their conduct. (26)

480 "Gāthābhigītaṁ me abhojaneyyaṁ,
Sampassataṁ brāhmaṇa nesa dhammo;
Gāthābhigītaṁ panudanti buddhā,
Dhamme satī brāhmaṇa vuttiresā.

481“Serve with other food and drink
the consummate one, the great rishi,
one with influxes destroyed, with regret stilled,
for he is the field for one seeking merit.” (27)

[The brahmin:]

481 Aññena ca kevalinaṁ mahesiṁ,
Khīṇāsavaṁ kukkuccavūpasantaṁ;
Annena pānena upaṭṭhahassu,
Khettañhi taṁ puññapekkhassa hoti".

482“Please [tell me], Blessed One, so that I might understand
who should eat the offering of one like me
seeking someone at the time of sacrifice,
after having met your teaching?” (28)

[The Blessed One:]

482 "Sādhāhaṁ bhagavā tathā vijaññaṁ,
Yo dakkhiṇaṁ bhuñjeyya mādisassa;
Yaṁ yaññakāle pariyesamāno,
Pappuyya tava sāsanaṁ".

483“One in whom aggression has disappeared,
whose mind is unsullied,
who is freed from sensual desires,
who has dispelled dullness; (29)

483 "Sārambhā yassa vigatā,
Cittaṁ yassa anāvilaṁ;
Vippamutto ca kāmehi,
Thinaṁ yassa panūditaṁ.

484“one who has removed the boundaries,
who is skilled in birth and death,
a muni possessed of munihood,
one like that who has come to the sacrifice. (30)

484 Sīmantānaṁ vinetāraṁ,
Jātimaraṇakovidaṁ;
Muniṁ moneyyasampannaṁ,
Tādisaṁ yaññamāgataṁ.

485“Having removed the frown,
pay homage to him with reverential salutation.
Venerate him with food and drink:
in such a way the offerings flourish.” (31) [86]

[The brahmin:]

485 Bhakuṭiṁ vinayitvāna,
Pañjalikā namassatha;
Pūjetha annapānena,
Evaṁ ijjhanti dakkhiṇā".

486“The honorable Buddha deserves the sacrificial cake,
he is the unsurpassed field of merit,
the receptacle of sacrifice for all the world:
what is given to the worthy one brings great fruit.” (32)

486 "Buddho bhavaṁ arahati pūraḷāsaṁ,
Puññakhettamanuttaraṁ;
Āyāgo sabbalokassa,
Bhoto dinnaṁ mahapphalan"ti.

Then the brahmin Sundarikabhāradvāja said this to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. May I receive the going forth under Master Gotama, may I receive the full ordination.”

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:  "Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan"ti.

Then the brahmin Sundarikabhāradvāja received the going forth under the Blessed One . . . [as at I,4] . . . became one of the arahants.

Alattha kho sundarikabhāradvājo brāhmaṇo … pe … arahataṁ ahosīti.

Sundarikabhāradvājasuttaṁ catutthaṁ.