At one time the Buddha was staying in the land of the Kosalans in a certain forest grove. Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.

Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen. Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti. While looking for them he went to that forest grove, where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness established in his presence. Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. He went up to the Buddha, and recited these verses in the Buddha’s presence: Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi:

“This ascetic mustn’t have “Na hi nūnimassa samaṇassa, fourteen oxen Balībaddā catuddasa; missing for the past six days: Ajjasaṭṭhiṁ na dissanti, that’s why this ascetic is happy. Tenāyaṁ samaṇo sukhī.

This ascetic mustn’t have Na hi nūnimassa samaṇassa, a field of sesame ruined, Tilākhettasmi pāpakā; with just one or two leaves: Ekapaṇṇā dupaṇṇā ca, that’s why this ascetic is happy. Tenāyaṁ samaṇo sukhī.

This ascetic mustn’t have Na hi nūnimassa samaṇassa, rats in a vacant barn Tucchakoṭṭhasmi mūsikā; dancing merrily: Ussoḷhikāya naccanti, that’s why this ascetic is happy. Tenāyaṁ samaṇo sukhī.

This ascetic mustn’t have Na hi nūnimassa samaṇassa, carpets that for seven months Santhāro sattamāsiko; have been infested with fleas: Uppāṭakehi sañchanno, that’s why this ascetic is happy. Tenāyaṁ samaṇo sukhī.

This ascetic mustn’t have Na hi nūnimassa samaṇassa, seven widowed daughters Vidhavā satta dhītaro; with one or two children each: Ekaputtā duputtā ca, that’s why this ascetic is happy. Tenāyaṁ samaṇo sukhī.

This ascetic mustn’t have Na hi nūnimassa samaṇassa, a wife with sallow, blotchy skin Piṅgalā tilakāhatā; to wake him with a kick: Sottaṁ pādena bodheti, that’s why this ascetic is happy. Tenāyaṁ samaṇo sukhī.

This ascetic mustn’t have Na hi nūnimassa samaṇassa, creditors knocking at dawn, Paccūsamhi iṇāyikā; demanding, ‘Pay up! Pay up!’: Detha dethāti codenti, that’s why this ascetic is happy.” Tenāyaṁ samaṇo sukhī”ti.

“You’re right, brahmin, I don’t have “Na hi mayhaṁ brāhmaṇa, fourteen oxen balībaddā catuddasa; missing for the past six days: Ajjasaṭṭhiṁ na dissanti, that’s why I’m happy, brahmin. tenāhaṁ brāhmaṇā sukhī.

You’re right, brahmin, I don’t have Na hi mayhaṁ brāhmaṇa, a field of sesame ruined, tilākhettasmi pāpakā; with just one or two leaves: Ekapaṇṇā dupaṇṇā ca, that’s why I’m happy, brahmin. tenāhaṁ brāhmaṇā sukhī.

You’re right, brahmin, I don’t have Na hi mayhaṁ brāhmaṇa, rats in a vacant barn tucchakoṭṭhasmi mūsikā; dancing merrily: Ussoḷhikāya naccanti, that’s why I’m happy, brahmin. tenāhaṁ brāhmaṇā sukhī.

You’re right, brahmin, I don’t have Na hi mayhaṁ brāhmaṇa, carpets that for seven months santhāro sattamāsiko; have been infested with fleas: Uppāṭakehi sañchanno, that’s why I’m happy, brahmin. tenāhaṁ brāhmaṇā sukhī.

You’re right, brahmin, I don’t have Na hi mayhaṁ brāhmaṇa, seven widowed daughters vidhavā satta dhītaro; with one or two children each: Ekaputtā duputtā ca, that’s why I’m happy, brahmin. tenāhaṁ brāhmaṇā sukhī.

You’re right, brahmin, I don’t have Na hi mayhaṁ brāhmaṇa, a wife with blotchy, pockmarked skin piṅgalā tilakāhatā; to wake me up with a kick: Sottaṁ pādena bodheti, that’s why I’m happy, brahmin. tenāhaṁ brāhmaṇā sukhī.

You’re right, brahmin, I don’t have Na hi mayhaṁ brāhmaṇa, creditors knocking at dawn, paccūsamhi iṇāyikā; warning, ‘Pay up! Pay up!’: Detha dethāti codenti, that’s why I’m happy, brahmin.” tenāhaṁ brāhmaṇā sukhī”ti.

When he had spoken, the brahmin said to the Buddha, Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca: “Excellent, worthy Gotama! Excellent! … “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. May I receive the going forth, the ordination in the worthy Gotama’s presence?” Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

And the brahmin received the going forth, the ordination in the Buddha’s presence. Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. Acirūpasampanno panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. And Venerable Bhāradvāja became one of the perfected. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

Arahantavaggo paṭhamo.

Tassuddānaṁ

Dhanañjānī ca akkosaṁ, asurindaṁ bilaṅgikaṁ; Ahiṁsakaṁ jaṭā ceva, suddhikañceva aggikā; Sundarikaṁ bahudhīta—rena ca te dasāti.