So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā river. ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre. 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. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati. Then he surveyed the four quarters, wondering, Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: “Now who might eat the leftovers of this oblation?” “ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti? He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ avidūre aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ; Taking the leftovers of the oblation in his left hand and a pitcher in the right he approached the Buddha. disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami.

When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha uncovered his head. Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari. Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back. Atha kho sundarikabhāradvājo brāhmaṇo: “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi. But he thought, Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?” “muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan”ti. Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him, Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “Sir, what are you by birth?” “kiṁjacco bhavan”ti?

Then the Buddha addressed Bhāradvāja of Sundarikā in verse: Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi:

“I am no brahmin, nor am I a ruler, “Na brāhmaṇo nomhi na rājaputto, nor peasant nor anything else. Na vessāyano uda koci nomhi; Fully understanding the clan of ordinary people, Gottaṁ pariññāya puthujjanānaṁ, I wander in the world owning nothing, reflective. Akiñcano manta carāmi loke.

Clad in my cloak, I wander without home, Saṅghāṭivāsī agaho carāmi, my hair shorn, quenched. Nivuttakeso abhinibbutatto; Since I’m unburdened by the sons of Manu, Alippamāno idha māṇavehi, it’s inappropriate to ask me about clan.” Akallaṁ maṁ brāhmaṇa pucchasi gottapañhaṁ”.

“Actually sir, when brahmins meet they politely “Pucchanti ve bho brāhmaṇā brāhmaṇebhi, ask each other whether they are brahmins.” Saha brāhmaṇo no bhavan”ti.

“Well, if you say that you’re a brahmin, “Brāhmaṇo hi ce tvaṁ brūsi, and that I am not, Mañca brūsi abrāhmaṇaṁ; I shall question you on that Sāvitrī Prayer, Taṁ taṁ sāvittiṁ pucchāmi, with its three lines and twenty-four syllables.” Tipadaṁ catuvīsatakkharaṁ”.

“On what grounds have seers and men, “Kiṁ nissitā isayo manujā, aristocrats and brahmins here in the world Khattiyā brāhmaṇā devatānaṁ; performed so many different sacrifices to the gods?” Yaññamakappayiṁsu puthū idha loke”.

“During a sacrifice, should a past-master, <j>a knowledge master, “Yadantagū vedagū yaññakāle, receive an oblation, it profits the donor, I say.” Yassāhutiṁ labhe tassijjheti brūmi”.

“Then clearly my oblation will be profitable,” “Addhā hi tassa hutamijjhe, said the brahmin, (iti brāhmaṇo) “since I have met such a knowledge master. Yaṁ tādisaṁ vedagumaddasāma; It’s because I’d never met anyone like you Tumhādisānañhi adassanena, that others ate the sacrificial cake.” Añño jano bhuñjati pūraḷāsaṁ”.

“So then, brahmin, since you have approached me “Tasmātiha tvaṁ brāhmaṇa atthena, as a seeker of the good, ask. Atthiko upasaṅkamma puccha; Perhaps you may find here someone intelligent, Santaṁ vidhūmaṁ anīghaṁ nirāsaṁ, peaceful, unclouded, untroubled, <j>with no need for hope.” Appevidha abhivinde sumedhaṁ”.

“Worthy Gotama, I like to sacrifice “Yaññe ratohaṁ bho gotama, and wish to perform a sacrifice. Please advise me, Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi; for I do not understand Anusāsatu maṁ bhavaṁ, where an oblation is profitable; tell me this.” Yattha hutaṁ ijjhate brūhi me taṁ”.

“Well then, brahmin, listen up, I will teach you the Dhamma. “Tena hi tvaṁ, brāhmaṇa, odahassu sotaṁ; dhammaṁ te desessāmi—

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

Tamed by truth, fulfilled by taming, Saccena danto damasā upeto, a complete knowledge master <j>who has completed the spiritual journey—Vedantagū vūsitabrahmacariyo; that is where a brahmin seeking merit Kālena tamhi habyaṁ pavecche, should bestow a timely oblation as sacrifice. Yo brāhmaṇo puññapekkho yajetha.

Those who have left sensuality behind, <j>wandering homeless, Ye kāme hitvā agahā caranti, self-controlled, straight as a shuttle—Susaññatattā tasaraṁva ujjuṁ; that is where a brahmin seeking merit Kālena tesu habyaṁ pavecche, should bestow a timely oblation as sacrifice. Yo brāhmaṇo puññapekkho yajetha.

Those freed of greed, with senses stilled, Ye vītarāgā susamāhitindriyā, like the moon released from the eclipse—Candova rāhuggahaṇā pamuttā; that is where a brahmin seeking merit Kālena tesu habyaṁ pavecche, should bestow a timely oblation as sacrifice. Yo brāhmaṇo puññapekkho yajetha.

They wander the world unobstructed, Asajjamānā vicaranti loke, always mindful, calling nothing their own—Sadā satā hitvā mamāyitāni; that is where a brahmin seeking merit Kālena tesu habyaṁ pavecche, should bestow a timely oblation as sacrifice. Yo brāhmaṇo puññapekkho yajetha.

Having left sensuality behind, <j>wandering triumphant, Yo kāme hitvā abhibhuyyacārī, knowing the end of rebirth and death, Yo vedi jātīmaraṇassa antaṁ; quenched and cool as a lake: Parinibbuto udakarahadova sīto, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

Good among the good, far from the bad, Samo samehi visamehi dūre, the Realized One has infinite wisdom. Tathāgato hoti anantapañño; Unsullied in this life and the next: Anūpalitto idha vā huraṁ vā, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

In whom dwells no deceit or conceit, Yamhi na māyā vasati na māno, rid of greed, unselfish, with no need for hope, Yo vītalobho amamo nirāso; with anger cast aside, quenched, Paṇunnakodho abhinibbutatto, a brahmin rid of sorrow’s stain: Yo brāhmaṇo sokamalaṁ ahāsi; the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

He has given up the mind’s home, Nivesanaṁ yo manaso ahāsi, and has no possessions at all. Pariggahā yassa na santi keci; Not grasping to this life or the next: Anupādiyāno idha vā huraṁ vā, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

Serene, he has crossed the flood, Samāhito yo udatāri oghaṁ, and has understood the teaching with ultimate view. Dhammaṁ caññāsi paramāya diṭṭhiyā; With defilements ended, bearing his final body: Khīṇāsavo antimadehadhārī, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

In whom desire to be reborn, and caustic speech Bhavāsavā yassa vacī kharā ca, are cleared and ended, they are no more; Vidhūpitā atthagatā na santi; that knowledge master, everywhere free: Sa vedagū sabbadhi vippamutto, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

He has slipped his chains, he’s chained no more, Saṅgātigo yassa na santi saṅgā, among those caught in conceit he is free of conceit; Yo mānasattesu amānasatto; he has fully understood suffering <j>with its field and ground: Dukkhaṁ pariññāya sakhettavatthuṁ, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

Not relying on hope, seeing seclusion, Āsaṁ anissāya vivekadassī, well past the views proclaimed by others. Paravediyaṁ diṭṭhimupātivatto; In him there are no supporting conditions at all: Ārammaṇā yassa na santi keci, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

He has comprehended all things, high and low, Paroparā yassa samecca dhammā, cleared them and ended them, so they are no more. Vidhūpitā atthagatā na santi; Peaceful, freed in the ending of grasping: Santo upādānakhaye vimutto, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

He sees the ending of rebirth’s fetter, Saṁyojanaṁ jātikhayantadassī, and has cast aside all manner of desire. Yopānudi rāgapathaṁ asesaṁ; Pure, stainless, immaculate, flawless: Suddho nidoso vimalo akāco, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

Not seeing himself in terms of a self, Yo attano attānaṁ nānupassati, he is stilled, sincere, and steadfast. Samāhito ujjugato ṭhitatto; Imperturbable, kind, wishless: Sa ve anejo akhilo akaṅkho, the Realized One is worthy of the sacrificial cake. Tathāgato arahati pūraḷāsaṁ.

He harbors no delusions within at all, Mohantarā yassa na santi keci, he has insight into all things. Sabbesu dhammesu ca ñāṇadassī; He bears his final body, Sarīrañca antimaṁ dhāreti, attained to the state of grace, the supreme awakening. Patto ca sambodhimanuttaraṁ sivaṁ; That’s how the purity of a spirit is defined: Ettāvatā yakkhassa suddhi, the Realized One is worthy of the sacrificial cake.” Tathāgato arahati pūraḷāsaṁ”.

“Let my oblation be a true offering, “Hutañca mayhaṁ hutamatthu saccaṁ, since I have found such a knowledge master! Yaṁ tādisaṁ vedagunaṁ alatthaṁ; I see divinity in person! <j>Accept my offering, Blessed One: Brahmā hi sakkhi paṭigaṇhātu me bhagavā, please eat my sacrificial cake.” Bhuñjatu me bhagavā pūraḷāsaṁ”.

“Food enchanted by a verse isn’t fit for me to eat. “Gāthābhigītaṁ me abhojaneyyaṁ, That’s not the principle of those who see, brahmin. Sampassataṁ brāhmaṇa nesa dhammo; The Buddhas cast aside things enchanted with verses. Gāthābhigītaṁ panudanti buddhā, Since there is such a principle, brahmin, <j>that’s how they live. Dhamme satī brāhmaṇa vuttiresā.

Serve with other food and drink Aññena ca kevalinaṁ mahesiṁ, the consummate one, the great seer, Khīṇāsavaṁ kukkuccavūpasantaṁ; with defilements ended and remorse stilled. Annena pānena upaṭṭhahassu, For he is the field for the seeker of merit.” Khettañhi taṁ puññapekkhassa hoti”.

“Please, Blessed One, help me understand: “Sādhāhaṁ bhagavā tathā vijaññaṁ, now that I have found your teaching, Yo dakkhiṇaṁ bhuñjeyya mādisassa; when I look for someone during a sacrifice, Yaṁ yaññakāle pariyesamāno, who should eat the <j>religious donation of one like me?” Pappuyya tava sāsanaṁ”.

“One who is rid of aggression, “Sārambhā yassa vigatā, whose mind is unclouded, Cittaṁ yassa anāvilaṁ; who is liberated from sensual pleasures, Vippamutto ca kāmehi, and who has cast aside dullness. Thinaṁ yassa panūditaṁ.

One who has erased perimeters and limits, Sīmantānaṁ vinetāraṁ, expert in birth and death, Jātimaraṇakovidaṁ; a sage, blessed with sagacity. Muniṁ moneyyasampannaṁ, When such a person comes to the sacrifice, Tādisaṁ yaññamāgataṁ.

get rid of your scowl! Bhakuṭiṁ vinayitvāna, Honor them with joined palms, Pañjalikā namassatha; and venerate them with food and drink, Pūjetha annapānena, and in this way your religious donation will succeed.” Evaṁ ijjhanti dakkhiṇā”.

“The Buddha is worthy of the sacrificial cake, “Buddho bhavaṁ arahati pūraḷāsaṁ, he is the supreme field of merit, Puññakhettamanuttaraṁ; Recipient of gifts from the whole world, Āyāgo sabbalokassa, what’s given to the worthy one is very fruitful.” Bhoto dinnaṁ mahapphalan”ti.

Then the brahmin Bhāradvāja of Sundarikā said to the Buddha, Atha kho sundarikabhāradvājo 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; evamevaṁ 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 Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence. Alattha kho sundarikabhāradvājo brāhmaṇo …pe… And soon after, he became one of the perfected. arahataṁ ahosīti.

Sundarikabhāradvājasuttaṁ catutthaṁ.