Other Translations: Deutsch
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Sutta Nipāta 3.4 Sutta Nipāta 3.4Anthology of Discourses 3.4
Pūraḷāsa (sundarikabhāradvāja) sutta Sundarika BhāradvājaAnother version of this encounter is recorded in SN 7:9.With Bhāradvāja of Sundarikā on the Sacrificial Cake
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre. on one occasion the Blessed One was staying among the Kosalans on the bank of the River Sundarikā.At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā River. This Sutta is a somewhat altered version of SN 7.9. It contains a range of dense allusions and plays on Vedic concepts.
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati. And on that occasion, the brahman Sundarika Bhāradvāja was offering a fire sacrifice and performing a fire oblation on the bank of the River Sundarikā.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. This is evidently the midday fire oblation described at Śatapatha Brāhmaṇa 2.2.3. A brahmin householder, worshiping when the sun is at its most powerful and the forces of darkness weakest, renders offerings to Agni so that he will drive away evils.
Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: Then, having offered the fire sacrifice and performed the fire oblation, he got up from his seat and looked around to the four directions, (thinking,)Then he rose from his seat and surveyed the four quarters, wondering,
“ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti? “Who should eat the remains of the offering?”“Now who might eat the leftovers of this oblation?”
Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ avidūre aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ; He saw the Blessed One sitting not far away at the root of a tree with his head covered.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. On seeing him, he took the remains of the offering in his left hand and his water-pot in his right, and went to the Blessed One.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. Then the Blessed One, at the sound of the brahman Sundarika Bhāradvāja’s footsteps, uncovered his head.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. The brahman Sundarika Bhāradvāja (thinking,) “This venerable one is shaven. This venerable one is a shaveling,” wanted to turn back.Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back.
Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: But then the thought occurred to him,But he thought,
“muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan”ti. “Still, there are some brahmans who are shaven. What if, having approached him, I were to ask his caste?”“Even some brahmins are shaven. Why don’t I go to him and ask about his birth?”
Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: So he went to the Blessed One and, on arrival, asked:Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him,
“kiṁjacco bhavan”ti? “What is the venerable one’s birth-caste?”1The account in SN 7:9 goes immediately from this question to the Buddha’s response marked at 14.1.“Sir, what are you by birth?”
Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi: Then the Blessed One addressed the brahman Sundarika Bhāradvāja in verse:Then the Buddha addressed Bhāradvāja of Sundarikā in verse:
“Na brāhmaṇo nomhi na rājaputto, “I’m not a brahman or king’s son,“I am no brahmin, nor am I a ruler, Here rājaputta is a synonym of khattiya.
Na vessāyano uda koci nomhi; not a merchant, or anyone at all.2See AN 4:36.nor peasant nor anything else.
Gottaṁ pariññāya puthujjanānaṁ, Comprehending the clan of the run-of-the-mill,3According to SnA, the “clan” of the run-of-the-mill is the five aggregates; it may also refer to the customs of lineages that don’t follow the noble lineage set out in AN 4:28.Fully understanding the clan of ordinary people,
Akiñcano manta carāmi loke. having nothing, I wander by means of wisdom in the world.I wander in the world owning nothing, reflective.
Saṅghāṭivāsī agaho carāmi, Wearing my outer robe, I wander without home,Clad in my cloak, I wander without home,
Nivuttakeso abhinibbutatto; my hair shaven off, my mind entirely unbound,my hair shorn, quenched.
Alippamāno idha māṇavehi, not adhering to people here.Since I’m unburdened by sons of Manu, Māṇava, which normally means “Vedic student”, is occasionally used in the poetic sense of manussa (“humans”). Both words mean “descendant of the first man, Manu”. The Buddha, it would seem, is playing on the two senses. Normally, having Vedic students is an honor for a teacher, but here the Buddha celebrates his freedom.
Akallaṁ maṁ brāhmaṇa pucchasi gottapañhaṁ”. You ask me an inappropriate question about clan.”it’s inappropriate to ask me about clan.”
“Pucchanti ve bho brāhmaṇā brāhmaṇebhi, “But, sir, brahmans surely inquire of brahmans,“Actually sir, when brahmins meet they politely
Saha brāhmaṇo no bhavan”ti. Are you among the brahmans?”ask each other whether they are brahmins.”
“Brāhmaṇo hi ce tvaṁ brūsi, “If you say you’re a brahman“Well, if you say that you’re a brahmin,
Mañca brūsi abrāhmaṇaṁ; and I’m not a brahman,and that I am not,
Taṁ taṁ sāvittiṁ pucchāmi, I ask you the three lines of the SāvittiI shall question you on that Sāvitrī Prayer, The Buddha is demonstrating his expertise. The verse here called Sāvittī (Sanskrit Sāvitrī) may be recited in Gāyatrī or (with an introductory line added) Anuṣṭubh metres. The form specified here is the Gāyatrī, which is the form recommended for the initiation of a student in the Śukla Yajurveda tradition, reflecting the lineage practiced by Siddhattha under his former teachers (Śatapatha Brāhmaṇa 11.5.4.13, Bṛhadāraṇyaka Upaniṣad 5.14). This verse is also mentioned at Snp 3.7:35.2 = MN 92:26.2 = Kd 6:35.8.3.
Tipadaṁ catuvīsatakkharaṁ”. and its twenty-four syllables.”4An apparent reference to Ṛgveda 3.62.10, a verse invoking Sāvitrī (the Sun) recited at the ceremony initiating a young brahman into Vedic study, reserved exclusively for brahmans and much meditated on in the major Upaniṣads. SnA suggests the Buddha’s question surprises Sundarika into suspecting he knows more of brahmanical lore than Sundarika does, prompting his change of tone in the next question; SnA also proposes that the Buddhist equivalent of this three-line, twenty-four-syllable verse is the going-for-refuge formula to the Triple Gem.with its three lines and twenty-four syllables.” The commentary re-interprets this to mean the famous formula of going for refuge, which is not metrical, but like the Sāvitrī has three lines of eight syllables.
“Kiṁ nissitā isayo manujā, “Because of what“On what grounds have seers and men,
Khattiyā brāhmaṇā devatānaṁ; did seers, men, noble warriors, & brahmansaristocrats and brahmins here in the world
Yaññamakappayiṁsu puthū idha loke”. —many of them here in the world— (first) arrange sacrifices to devas?”performed so many different sacrifices to the gods?”
“Yadantagū vedagū yaññakāle, “Whoever has attained the end, an attainer-of-knowledge,“During a sacrifice, should a past-master, a knowledge master,
Yassāhutiṁ labhe tassijjheti brūmi”. should receive an oblation at the time of a sacrifice, his (sacrifice), I say, would succeed.”5I.e., the original rationale for sacrifice was that its recipient be a pure person. The Buddha gives a related answer to a similar question at Sn 5:3.receive an oblation, it profits the donor, I say.”
“Addhā hi tassa hutamijjhe, “Surely, our sacrifice will succeed,“Then clearly my oblation will be profitable,”
(iti brāhmaṇo) (said the brahman)said the brahmin,
Yaṁ tādisaṁ vedagumaddasāma; for we have seen an attainer-of-knowledge like you.“since I have met such a knowledge master.
Tumhādisānañhi adassanena, It’s from not seeing those like youIt’s because I’d never met anyone like you
Añño jano bhuñjati pūraḷāsaṁ”. that someone else eats the sacrificial cake.”that others ate the sacrificial cake.” The pūraḷāsa (Sanskrit puroḍāśa) is the “fore-offering”, which originally might be the goat that is led before the horse to the sacrifice (Rig Veda 1.162.3). The reference here, however, is to the cakes of rice-meal steeped in ghee that are offered to Agni (Śatapatha Brāhmaṇa 2.2.3.14).
“Tasmātiha tvaṁ brāhmaṇa atthena, “Therefore, brahman, as you are seeking your benefit,“So then, brahmin, since you have approached me
Atthiko upasaṅkamma puccha; approach and ask.as a seeker of the good, ask. Norman and Bodhi both have “approach and ask”, but upasaṅkamma is absolutive: he is already there.
Santaṁ vidhūmaṁ anīghaṁ nirāsaṁ, Perhaps you may find here one at peace, with no anger, no desire, no affliction:Perhaps you may find here someone intelligent,
Appevidha abhivinde sumedhaṁ”. one with good wisdom.”peaceful, unclouded, untroubled, with no need for hope.”
“Yaññe ratohaṁ bho gotama, “I delight in sacrifice,“Worthy Gotama, I like to sacrifice
Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi; I desire to sacrifice, but I don’t understandand wish to perform a sacrifice. Please advise me,
Anusāsatu maṁ bhavaṁ, where a sacrifice succeeds.for I do not understand
Yattha hutaṁ ijjhate brūhi me taṁ”. Teach me, sir. Tell me that.”where an oblation is profitable; tell me this.”
“Tena hi tvaṁ, brāhmaṇa, odahassu sotaṁ; dhammaṁ te desessāmi—“In that case, brahman, lend ear. I will teach you the Dhamma.“Well then, brahmin, listen up, I will teach you the Dhamma.
Mā jātiṁ pucchī caraṇañca puccha, Don’t inquire about birth.6 Inquire about conduct.In SN 7:9, the Buddha’s initial response to Sundarika begins here.Don’t ask about birth, ask about conduct;
Kaṭṭhā have jāyati jātavedo; As from wood, a fire is born,7SnA explains that it doesn’t matter what kind of wood is used to make a fire—it burns equally hot and bright regardless. See MN 93.for the fire of Jātaveda is born from sticks. The line plays with jāti (“birth”), jāyati (“give birth”), and jātaveda. The latter term is a Vedic word for fire. Its meaning is obscure, but I think the sense is jāta (“those who have been born”, i.e. “mortals”) plus vedas (“knowledge”), i.e. “one who brings knowledge to mortals”. This is the fire-god Agni, who comes down from the sun to the sacrificial fire, bringing light and awareness and Vedic knowledge to those who have been born, namely mortal humans. In this passage, it implies that anyone who “has been born” can “give birth” to “knowledge” regardless of their “birth”.
Nīcākulīnopi munī dhitīmā, so a sage, even from lowly birthA steadfast sage, even though from a low class family,
Ājāniyo hoti hirīnisedho. —steadfast, restrained through a sense of shame— becomes a thoroughbred.is a thoroughbred checked by conscience.
Saccena danto damasā upeto, One tamed by truth, endowed with self-control,Tamed by truth, fulfilled by taming,
Vedantagū vūsitabrahmacariyo; attained to the end of knowledge, having fulfilled the holy life:a complete knowledge master who has completed the spiritual journey—
Kālena tamhi habyaṁ pavecche, To him, at the right time, you should bestow an offering,8In SN 7:9, the exchange between the Buddha and Sundarika ends at this point. There, Sundarika then offers the sacrificial cake; the Buddha refuses it (with the passage that here begins at 32.1) and, as in Sn 1:4, has him throw the offering into water, where it sizzles. Shocked, Sundarika returns, and the Buddha teaches him five further verses on inner versus outer fire, true purity through virtue, and crossing over via truth and the holy life, after which Sundarika likewise asks for Acceptance and the two accounts converge again.that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha. to him a brahman aiming at merit should sacrifice.should bestow a timely oblation as sacrifice.
Ye kāme hitvā agahā caranti, Those with well-restrained minds,Those who have left sensuality behind, wandering homeless,
Susaññatattā tasaraṁva ujjuṁ; straight as a shuttle:self-controlled, straight as a shuttle—
Kālena tesu habyaṁ pavecche, To them, at the right time, you should bestow an offering,that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha. to them a brahman aiming at merit should sacrifice.should bestow a timely oblation as sacrifice.
Ye vītarāgā susamāhitindriyā, Those devoid of passion, their faculties well-centered,Those freed of greed, with senses stilled,
Candova rāhuggahaṇā pamuttā; released like the moon from the grasp of an eclipse:like the moon released from the eclipse—
Kālena tesu habyaṁ pavecche, To them, at the right time, you should bestow an offering,that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha. to them a brahman aiming at merit should sacrifice.should bestow a timely oblation as sacrifice.
Asajjamānā vicaranti loke, Unattached, they wander in the world,They wander the world unobstructed,
Sadā satā hitvā mamāyitāni; always mindful, abandoning possessiveness:always mindful, calling nothing their own—
Kālena tesu habyaṁ pavecche, To them, at the right time, you should bestow an offering,that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha. to them a brahman aiming at merit should sacrifice.should bestow a timely oblation as sacrifice.
Yo kāme hitvā abhibhuyyacārī, Who, abandoning sensuality, wanders victorious,Having left sensuality behind, wandering triumphant,
Yo vedi jātīmaraṇassa antaṁ; who knows the end of birth & death,knowing the end of rebirth and death,
Parinibbuto udakarahadova sīto, totally unbound, cool as a pool of water:quenched and cool as a lake:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves9 the sacrificial cake.A play on words: arahati, “deserves,” is related to arahant.the Realized One is worthy of the sacrificial cake.
Samo samehi visamehi dūre, Consonant among the consonant,Good among the good, far from the bad,
Tathāgato hoti anantapañño; far from the discordant,the Realized One has infinite wisdom.
Anūpalitto idha vā huraṁ vā, the Tathāgata of infinite discernment, not smeared here or beyond:Unsullied in this life and the next:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Yamhi na māyā vasati na māno, In whom no deceptiveness dwells, no conceit,In whom dwells no deceit or conceit,
Yo vītalobho amamo nirāso; devoid of greed, un-possessive, un-desiring,rid of greed, unselfish, with no need for hope,
Paṇunnakodho abhinibbutatto, his anger dispelled, his mind entirely unbound,with anger cast aside, quenched,
Yo brāhmaṇo sokamalaṁ ahāsi; a brahman who has abandoned the stain of grief:a brahmin rid of sorrow’s stain:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Nivesanaṁ yo manaso ahāsi, He has abandoned the homes of the mind,He has given up the mind’s home,
Pariggahā yassa na santi keci; has no possessions at all,and has no possessions at all.
Anupādiyāno idha vā huraṁ vā, no clinging here or beyond:Not grasping to this life or the next:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Samāhito yo udatāri oghaṁ, Centered, he’s crossed over the flood,Serene, he has crossed the flood,
Dhammaṁ caññāsi paramāya diṭṭhiyā; he knows the Dhamma through the highest view,and has understood the teaching with ultimate view.
Khīṇāsavo antimadehadhārī, effluents ended, bearing his last body:With defilements ended, bearing his final body:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Bhavāsavā yassa vacī kharā ca, Whose effluent of becoming and harsh speechIn whom desire to be reborn, and caustic speech
Vidhūpitā atthagatā na santi; are destroyed, finished, do not exist—are cleared and ended, and are no more;
Sa vedagū sabbadhi vippamutto, he, an attainer-of-knowledge, everywhere totally released10,On the implications of being “everywhere released,” see The Paradox of Becoming, chapter 7.that knowledge master, everywhere free:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Saṅgātigo yassa na santi saṅgā, Gone beyond snares, for whom there are no snares,He has slipped his chains, he’s chained no more,
Yo mānasattesu amānasatto; who, among those attached to conceit, is unattached to conceit,among those caught in conceit he is free of conceit;
Dukkhaṁ pariññāya sakhettavatthuṁ, comprehending stress along with its field & its site11,According to SnA, the field and site of stress refers to defilements; it could also point to the objects of clinging that form a basis for stress, such as the aggregates, sense media, and properties.he has fully understood suffering with its field and ground:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Āsaṁ anissāya vivekadassī, Independent of desire, seeing seclusion,12According to SnA, “seclusion” here means unbinding. See SN 21:10 and SN 35:63.Not relying on hope, seeing seclusion,
Paravediyaṁ diṭṭhimupātivatto; gone beyond the views known by others,well past the views proclaimed by others.
Ārammaṇā yassa na santi keci, who has no supports, no mental objects13 at all:“Supports” or “mental objects” translates ārammaṇā. See Ud 8:1, SN 12:64, and SN 22:53.In him there are no supporting conditions at all:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Paroparā yassa samecca dhammā, In whom, having understood them, phenomena from high to lowHe has comprehended all things, high and low,
Vidhūpitā atthagatā na santi; are destroyed, finished, do not exist14—On unbinding as the end of phenomena, see AN 10:58 and Sn 5:6.cleared them and ended them, so they are no more.
Santo upādānakhaye vimutto, at peace, released in the ending of clinging:Peaceful, freed in the ending of grasping:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Saṁyojanaṁ jātikhayantadassī, Seeing the end & ending of fetters & birth,He sees the ending of rebirth’s fetter,
Yopānudi rāgapathaṁ asesaṁ; having dispelled the path of passion without trace,and has cast aside all manner of desire.
Suddho nidoso vimalo akāco, pure, faultless, stainless, clear:Pure, stainless, immaculate, flawless:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Yo attano attānaṁ nānupassati, Who doesn’t contemplate self by means of self,15For examples of seeing self by means of self (or self by means of not-self, or not-self by means of self), see MN 2.Not seeing himself in terms of a self,
Samāhito ujjugato ṭhitatto; centered, straightened, steadfast in mind,16A play on words: attā can mean both “self” and “mind,” and both senses are active here.he is stilled, sincere, and steadfast.
Sa ve anejo akhilo akaṅkho, truly unperturbed, free from rigidity, free from doubt:Imperturbable, kind, wishless:
Tathāgato arahati pūraḷāsaṁ. The Tathāgata deserves the sacrificial cake.the Realized One is worthy of the sacrificial cake.
Mohantarā yassa na santi keci, Who has no conditions for delusion,He harbors no delusions within at all,
Sabbesu dhammesu ca ñāṇadassī; with knowledge & vision of all phenomenahe has insight into all things.
Sarīrañca antimaṁ dhāreti, he carries his last body,He bears his final body,
Patto ca sambodhimanuttaraṁ sivaṁ; having attained the unexcelled self-awakening, auspicious—attained to the state of grace, the supreme awakening.
Ettāvatā yakkhassa suddhi, to that extent is the purity of a spirit17:“Spirit” translates yakkha, which SnA glosses here simply as “person.” See Sn 4:11, note 4.That’s how the purity of a spirit is defined: Here the Buddha refers to himself as a yakkha.
Tathāgato arahati pūraḷāsaṁ”. The Tathāgata deserves the sacrificial cake.”the Realized One is worthy of the sacrificial cake.”
“Hutañca mayhaṁ hutamatthu saccaṁ, “And may my offering be a true offering“Let my oblation be a true offering,
Yaṁ tādisaṁ vedagunaṁ alatthaṁ; from having obtained an attainer-of-knowledge like you.since I have found such a knowledge master!
Brahmā hi sakkhi paṭigaṇhātu me bhagavā, As Brahmā is my witness, may the Blessed One accept,I see divinity in person! Accept my offering, Blessed One: Contrast DN 13:14.1.
Bhuñjatu me bhagavā pūraḷāsaṁ”. may the Blessed One eat, my sacrificial cake.”please eat my sacrificial cake.”
“Gāthābhigītaṁ me abhojaneyyaṁ, “What’s been chanted over with verses18See Sn 1:4.“Food enchanted by a verse isn’t fit for me to eat. Śatapatha Brāhmaṇa 2.2.3.14 says the verses to be recited are those of five-syllable lines, because there are five potsherds on which the rice-cakes are offered, and five seasons in which Agni abides. These verses are from Rig Veda 4.10 in praise of Agni, who expels the “baggage” of sinful deeds.
Sampassataṁ brāhmaṇa nesa dhammo; shouldn’t be eaten by me. That’s not the nature, brahman, of one who’s seen rightly.That’s not the principle of those who see, brahmin.
Gāthābhigītaṁ panudanti buddhā, What’s been chanted over with verses Awakened Ones reject.The Buddhas cast aside things enchanted with verses.
Dhamme satī brāhmaṇa vuttiresā. That being their Dhamma, brahman, this is their way of life.Since there is such a principle, brahmin, that’s how they live.
Aññena ca kevalinaṁ mahesiṁ, Serve with other food & drinkServe with other food and drink
Khīṇāsavaṁ kukkuccavūpasantaṁ; a fully-perfected great seer,the consummate one, the great seer,
Annena pānena upaṭṭhahassu, his effluents ended, his anxiety stilled,with defilements ended and remorse stilled.
Khettañhi taṁ puññapekkhassa hoti”. for that is the field for one looking for merit.”For he is the field for the seeker of merit.”
“Sādhāhaṁ bhagavā tathā vijaññaṁ, “It’s well, Blessed One, how I understand“Please, Blessed One, help me understand:
Yo dakkhiṇaṁ bhuñjeyya mādisassa; who should eat the offering of one like me,now that I have found your teaching,
Yaṁ yaññakāle pariyesamāno, whom I should seek at the time of sacrificewhen I look for someone during a sacrifice,
Pappuyya tava sāsanaṁ”. having received your advice.”who should eat the religious donation of one like me?”
“Sārambhā yassa vigatā, “Whose violence is fully gone,“One who is rid of aggression, This does not seem entirely coherent, as the Buddha just rejected such food, although it is perhaps not a direct contradiction. But compare SN 7.9:9.2, where the Buddha says enchanted food should be discarded.
Cittaṁ yassa anāvilaṁ; whose mind is limpid,whose mind is unclouded,
Vippamutto ca kāmehi, —fully released from sensuality—who is liberated from sensual pleasures,
Thinaṁ yassa panūditaṁ. whose sloth is dispelled,and who has cast aside dullness.
Sīmantānaṁ vinetāraṁ, one who has subdued boundaries,19“Boundaries” translates sīmantā. According to SnA this is an epithet for defilement: the territory (sīmā) stands for good manners, and its boundary or end (sīmanta) for the defilements lying outside the realm of good manners. For a different sense of “territory,” see Sn 4:4, note 12.One who has erased perimeters and limits,
Jātimaraṇakovidaṁ; a master of birth & death,expert in birth and death,
Muniṁ moneyyasampannaṁ, a sage consummate in sagacity20:See AN 3:123 and Sn 1:12.a sage, blessed with sagacity.
Tādisaṁ yaññamāgataṁ. When one like this has come to the sacrifice,When such a person comes to the sacrifice,
Bhakuṭiṁ vinayitvāna, then, subduing scorn, with hands palm-to-palmget rid of your scowl!
Pañjalikā namassatha; over the heart, do homage.Honor them with cupped palms,
Pūjetha annapānena, Worship him with food & drink.and venerate them with food and drink,
Evaṁ ijjhanti dakkhiṇā”. In this way the offerings will succeed.”and in this way your religious donation will succeed.”
“Buddho bhavaṁ arahati pūraḷāsaṁ, “Master, the Awakened One,“The Buddha is worthy of the sacrificial cake,
Puññakhettamanuttaraṁ; field of merithe is the supreme field of merit,
Āyāgo sabbalokassa, unexcelled in all the world, recipient for all the world21The phrase sabba-lokasmiṁ, “in all the world”/“for all the world,” apparently functions as a lamp-word here, doing double duty across both clauses.recipient of gifts from the whole world;
Bhoto dinnaṁ mahapphalan”ti. deserves the sacrificial cake. A gift given to you, master, bears great fruit.”what’s given to the worthy one is very fruitful.”
Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: Then the brahman Sundarika Bhāradvāja said to the Blessed One,Then the brahmin Bhāradvāja of Sundarikā said to the Buddha,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Magnificent, Master Gotama! Magnificent!“Excellent, worthy Gotama! Excellent!
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. Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear.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.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Let me obtain the Going-forth in Master Gotama’s presence, let me obtain Acceptance (into the Bhikkhu Saṅgha).”May I receive the going forth, the ordination in the worthy Gotama’s presence?”
Alattha kho sundarikabhāradvājo brāhmaṇo …pe… Then the brahman Sundarika Bhāradvāja obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance. And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”And the brahmin Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence.
arahataṁ ahosīti. And so Ven. Sundarika Bhāradvāja became another one of the arahants.And soon after, he became one of the perfected.
Sundarikabhāradvājasuttaṁ catutthaṁ. The Sundarika Bhāradvāja Sutta, the fourth.vv. 456–486. See also: SN 3:24; AN 6:37; AN 9:20.