Sundarikasutta  With Bhāradvāja of Sundarikā

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 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;  “Even some brahmins are shaven.
yannūnāhaṁ taṁ upasaṅkamitvā jātiṁ puccheyyan”ti.  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?”

“Mā jātiṁ puccha caraṇañca puccha,  “Don’t ask about birth, ask about conduct;
Kaṭṭhā have jāyati jātavedo;  for the fire of Jātaveda is born from kindling.
Nīcākulīnopi muni dhitimā,  A steadfast sage, even though from a low class family,
Ājānīyo hoti hirīnisedho.  is a thoroughbred checked by conscience.

Saccena danto damasā upeto,  Tamed by truth, fulfilled by taming,
Vedantagū vusitabrahmacariyo;  a complete knowledge master who has completed the spiritual journey—
Yaññopanīto tamupavhayetha,  that’s who a sacrificer should introduce themselves to,
Kālena so juhati dakkhiṇeyye”ti.  and make a timely offering to one worthy of a religious donation.”

“Addhā suyiṭṭhaṁ suhutaṁ mama yidaṁ,  “My sacrificial offering must have been well performed,
Yaṁ tādisaṁ vedagumaddasāmi;  since I have met such a knowledge master!
Tumhādisānañhi adassanena,  It’s because I’d never met anyone like you
Añño jano bhuñjati habyasesan”ti.  that others ate the leftover offering.

“Bhuñjatu bhavaṁ gotamo.  Eat, worthy Gotama,
Brāhmaṇo bhavan”ti.  you are truly a brahmin.”

“Gāthābhigītaṁ me abhojaneyyaṁ,  “Food enchanted by a verse 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 verses.
Dhamme sati brāhmaṇa vuttiresā.  Since there is such a principle, brahmin, 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.”

“Atha kassa cāhaṁ, bho gotama, imaṁ habyasesaṁ dammī”ti?  “Then, worthy Gotama, to whom should I give the leftovers of this offering?”

“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.
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.”

Atha kho sundarikabhāradvājo brāhmaṇo taṁ habyasesaṁ appāṇake udake opilāpesi.  So Bhāradvāja of Sundarikā dropped the leftover offering in water that had no living creatures.
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.
Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; 
phālo → loho (mr) | divasaṁsantatto → divasasantatto (bj, sya-all, km, pts1ed, pts2ed) 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.
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.

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.
Ekamantaṁ ṭhitaṁ kho sundarikabhāradvājaṁ brāhmaṇaṁ bhagavā gāthāhi ajjhabhāsi:  The Buddha addressed him in verse:

“Mā brāhmaṇa dāru samādahāno,  “When you’re kindling the wood, brahmin,
Suddhiṁ amaññi bahiddhā hi etaṁ;  don’t imagine this is purity, for it’s just an external.
Na hi tena suddhiṁ kusalā vadanti,  For those who are skilled say this is no way to purity,
Yo bāhirena parisuddhimicche.  when one seeks purity in externals.

Hitvā ahaṁ brāhmaṇa dārudāhaṁ,  I’ve given up kindling firewood, brahmin,
Ajjhattamevujjalayāmi jotiṁ; 
Ajjhattamevujjalayāmi → ajjhattameva jalayāmi (bj, sya-all, km, pts1ed) now I just light the inner flame.
Niccagginī niccasamāhitatto,  Always blazing, always serene,
Arahaṁ ahaṁ brahmacariyaṁ carāmi.  I am a perfected one leading the spiritual life.

Māno hi te brāhmaṇa khāribhāro,  Conceit, brahmin, is the burden of your possessions,
Kodho dhumo bhasmani mosavajjaṁ;  anger your smoke, and lies your ashes.
Jivhā sujā hadayaṁ jotiṭhānaṁ,  The tongue is the ladle and the heart the fire altar;
Attā sudanto purisassa joti.  a well-tamed self is a person’s light.

Dhammo rahado brāhmaṇa sīlatittho,  The teaching is a lake with shores of ethics, brahmin,
Anāvilo sabbhi sataṁ pasattho;  unclouded, praised by the fine to the good.
Yattha have vedaguno sinātā,  There the knowledge masters go to bathe,
Anallagattāva taranti pāraṁ. 
Anallagattāva → anallīnagattāva (pts1ed, mr) and cross to the far shore without getting wet.

Saccaṁ dhammo saṁyamo brahmacariyaṁ,  Truth, principle, restraint, the spiritual life;
Majjhe sitā brāhmaṇa brahmapatti;  the attainment of the supreme based on the middle, brahmin.
Sa tujjubhūtesu namo karohi,  Pay homage to the sincere ones—
Tamahaṁ naraṁ dhammasārīti brūmī”ti.  I declare that man to be one who follows the teaching.”

Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca:  When he had spoken, the brahmin Bhāradvāja of Sundarikā said to the Buddha,
“abhikkantaṁ, bho gotama …pe…  “Excellent, worthy Gotama …” …
aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.  And Venerable Bhāradvāja became one of the perfected.