Pūraḷāsa (sundarikabhāradvāja) sutta

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

So I have heard. At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā River. 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. Then he rose from his seat and surveyed the four quarters, wondering, “Now who might eat the leftovers of this oblation?” He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Taking the leftovers of the oblation in his left hand and a pitcher in the right he approached the Buddha.

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari. Atha kho sundarikabhāradvājo brāhmaṇo: “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: “muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan”ti. Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “kiṁjacco bhavan”ti?

When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha uncovered his head. Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back. But he thought, “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?” Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him, “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, Na vessāyano uda koci nomhi; Gottaṁ pariññāya puthujjanānaṁ, Akiñcano manta carāmi loke.

“I am no brahmin, nor am I a ruler, nor peasant nor anything else. Fully understanding the clan of ordinary people, I wander in the world owning nothing, reflective.

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

Clad in my cloak, I wander without home, my hair shorn, quenched. Since I’m unburdened by sons of Manu, it’s inappropriate to ask me about clan.”

“Pucchanti ve bho brāhmaṇā brāhmaṇebhi, Saha brāhmaṇo no bhavan”ti.

“Actually sir, when brahmins meet they politely ask each other whether they are brahmins.”

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

“Well, if you say that you’re a brahmin, and that I am not, I shall question you on that Sāvitrī Prayer, with its three lines and twenty-four syllables.”

“Kiṁ nissitā isayo manujā, Khattiyā brāhmaṇā devatānaṁ; Yaññamakappayiṁsu puthū idha loke”.

“On what grounds have seers and men, aristocrats and brahmins here in the world performed so many different sacrifices to the gods?”

“Yadantagū vedagū yaññakāle, Yassāhutiṁ labhe tassijjheti brūmi”.

“During a sacrifice, should a past-master, <j>a knowledge master, receive an oblation, it profits the donor, I say.”

“Addhā hi tassa hutamijjhe, (iti brāhmaṇo) Yaṁ tādisaṁ vedagumaddasāma; Tumhādisānañhi adassanena, Añño jano bhuñjati pūraḷāsaṁ”.

“Then clearly my oblation will be profitable,” said the brahmin, “since I have met such a knowledge master. It’s because I’d never met anyone like you that others ate the sacrificial cake.”

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

“So then, brahmin, since you have approached me as a seeker of the good, ask. Perhaps you may find here someone intelligent, peaceful, unclouded, untroubled, <j>with no need for hope.”

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

“Worthy Gotama, I like to sacrifice and wish to perform a sacrifice. Please advise me, for I do not understand 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, Kaṭṭhā have jāyati jātavedo; Nīcākulīnopi munī dhitīmā, Ājāniyo hoti hirīnisedho.

Don’t ask about birth, ask about conduct; for the fire of Jātaveda is born from sticks. A steadfast sage, even though from a low class family, is a thoroughbred checked by conscience.

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

Tamed by truth, fulfilled by taming, a complete knowledge master <j>who has completed the spiritual journey— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

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

Those who have left sensuality behind, <j>wandering homeless, self-controlled, straight as a shuttle— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

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

Those freed of greed, with senses stilled, like the moon released from the eclipse— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

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

They wander the world unobstructed, always mindful, calling nothing their own— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

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

Having left sensuality behind, <j>wandering triumphant, knowing the end of rebirth and death, quenched and cool as a lake: the Realized One is worthy of the sacrificial cake.

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

Good among the good, far from the bad, the Realized One has infinite wisdom. Unsullied in this life and the next: the Realized One is worthy of the sacrificial cake.

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

In whom dwells no deceit or conceit, rid of greed, unselfish, <j>with no need for hope, with anger cast aside, quenched, a brahmin rid of sorrow’s stain: the Realized One is worthy of the sacrificial cake.

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

He has given up the mind’s home, and has no possessions at all. Not grasping to this life or the next: the Realized One is worthy of the sacrificial cake.

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

Serene, he has crossed the flood, and has understood the teaching with ultimate view. With defilements ended, bearing his final body: the Realized One is worthy of the sacrificial cake.

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

In whom desire to be reborn, and caustic speech are cleared and ended, and are no more; that knowledge master, everywhere free: the Realized One is worthy of the sacrificial cake.

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

He has slipped his chains, he’s chained no more, among those caught in conceit he is free of conceit; he has fully understood suffering <j>with its field and ground: the Realized One is worthy of the sacrificial cake.

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

Not relying on hope, seeing seclusion, well past the views proclaimed by others. In him there are no supporting conditions at all: the Realized One is worthy of the sacrificial cake.

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

He has comprehended all things, high and low, cleared them and ended them, so they are no more. Peaceful, freed in the ending of grasping: the Realized One is worthy of the sacrificial cake.

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

He sees the ending of rebirth’s fetter, and has cast aside all manner of desire. Pure, stainless, immaculate, flawless: the Realized One is worthy of the sacrificial cake.

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

Not seeing himself in terms of a self, he is stilled, sincere, and steadfast. Imperturbable, kind, wishless: the Realized One is worthy of the sacrificial cake.

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

He harbors no delusions within at all, he has insight into all things. He bears his final body, attained to the state of grace, the supreme awakening. That’s how the purity of a spirit is defined: the Realized One is worthy of the sacrificial cake.”

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

“Let my oblation be a true offering, since I have found such a knowledge master! I see divinity in person! <j>Accept my offering, Blessed One: please eat my sacrificial cake.”

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

“Food enchanted by a verse isn’t fit for me to eat. That’s not the principle of those who see, brahmin. The Buddhas cast aside things enchanted with verses. Since there is such a principle, brahmin, <j>that’s how they live.

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

Serve with other food and drink the consummate one, the great seer, with defilements ended and remorse stilled. For he is the field for the seeker of merit.”

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

“Please, Blessed One, help me understand: now that I have found your teaching, when I look for someone during a sacrifice, who should eat the <j>religious donation of one like me?”

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

“One who is rid of aggression, whose mind is unclouded, who is liberated from sensual pleasures, and who has cast aside dullness.

Sīmantānaṁ vinetāraṁ, Jātimaraṇakovidaṁ; Muniṁ moneyyasampannaṁ, Tādisaṁ yaññamāgataṁ.

One who has erased perimeters and limits, expert in birth and death, a sage, blessed with sagacity. When such a person comes to the sacrifice,

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

get rid of your scowl! Honor them with cupped palms, and venerate them with food and drink, and in this way your religious donation will succeed.”

“Buddho bhavaṁ arahati pūraḷāsaṁ, Puññakhettamanuttaraṁ; Āyāgo sabbalokassa, Bhoto dinnaṁ mahapphalan”ti.

“The Buddha is worthy of the sacrificial cake, he is the supreme field of merit, recipient of gifts from the whole world; what’s given to the worthy one is very fruitful.”

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. Alattha kho sundarikabhāradvājo brāhmaṇo …pe… arahataṁ ahosīti. Sundarikabhāradvājasuttaṁ catutthaṁ.

Then the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama! Excellent! 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, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?” And the brahmin Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence. And soon after, he became one of the perfected.