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संयुत्त निकाय ७।९
Saṁyutta Nikāya 7.9
The Related Suttas Collection 7.9
१। अरहन्तवग्ग
1. Arahantavagga
1. The Perfected Ones
सुन्दरिकसुत्त
Sundarikasutta
With Sundarikabhāradvāja
एकं समयं भगवा कोसलेसु विहरति सुन्दरिकाय नदिया तीरे।
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.
तेन खो पन समयेन सुन्दरिकभारद्वाजो ब्राह्मणो सुन्दरिकाय नदिया तीरे अग्गिं जुहति, अग्गिहुत्तं परिचरति।
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati.
Now at that time the brahmin Sundarikabhāradvāja was serving the sacred flame and performing the fire sacrifice on the bank of the Sundarikā.
अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो अग्गिं जुहित्वा अग्गिहुत्तं परिचरित्वा उट्ठायासना समन्ता चतुद्दिसा अनुविलोकेसि: “को नु खो इमं हब्यसेसं भुञ्जेय्या”ति?
Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: “ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti?
Then he looked all around the four quarters, wondering, “Now who might eat the leftovers of this offering?”
अद्दसा खो सुन्दरिकभारद्वाजो ब्राह्मणो भगवन्तं अञ्ञतरस्मिं रुक्खमूले ससीसं पारुतं निसिन्नं। दिस्वान वामेन हत्थेन हब्यसेसं गहेत्वा दक्खिणेन हत्थेन कमण्डलुं गहेत्वा येन भगवा तेनुपसङ्कमि। अथ खो भगवा सुन्दरिकभारद्वाजस्स ब्राह्मणस्स पदसद्देन सीसं विवरि।
Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ. Disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami. Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari.
He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Taking the leftovers of the offering in his left hand and a pitcher in the right he approached the Buddha. When he heard Sundarikabhāradvāja’s footsteps the Buddha uncovered his head.
अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो “मुण्डो अयं भवं, मुण्डको अयं भवन्”ति ततोव पुन निवत्तितुकामो अहोसि।
Atha kho sundarikabhāradvājo brāhmaṇo “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi.
Sundarikabhāradvāja thought, “This man is shaven, he is shaven!” And he wanted to turn back.
अथ खो सुन्दरिकभारद्वाजस्स ब्राह्मणस्स एतदहोसि: “मुण्डापि हि इधेकच्चे ब्राह्मणा भवन्ति; यन्नूनाहं तं उपसङ्कमित्वा जातिं पुच्छेय्यन्”ति।
Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: “muṇḍāpi hi idhekacce brāhmaṇā bhavanti; yannūnāhaṁ taṁ upasaṅkamitvā jātiṁ puccheyyan”ti.
But he thought, “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?”
अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं एतदवोच: “किंजच्चो भवन्”ति?
Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “kiṁjacco bhavan”ti?
Then the brahmin Sundarikabhāradvāja went up to the Buddha, and said to him, “Sir, in what caste were you born?”
“मा जातिं पुच्छ चरणञ्च पुच्छ, कट्ठा हवे जायति जातवेदो; नीचाकुलीनोपि मुनि धितिमा, आजानीयो होति हिरीनिसेधो।
“Mā jātiṁ puccha caraṇañca puccha, Kaṭṭhā have jāyati jātavedo; Nīcākulīnopi muni dhitimā, Ājānīyo hoti hirīnisedho.
“Don’t ask about birth, ask about conduct; for any kindling can kindle a flame. A steadfast sage, even though from a low class family, is a thoroughbred checked by conscience.
सच्चेन दन्तो दमसा उपेतो, वेदन्तगू वुसितब्रह्मचरियो; यञ्ञोपनीतो तमुपव्हयेथ, कालेन सो जुहति दक्खिणेय्ये”ति।
Saccena danto damasā upeto, Vedantagū vusitabrahmacariyo; Yaññopanīto tamupavhayetha, Kālena so juhati dakkhiṇeyye”ti.
Tamed by truth, fulfilled by taming, a complete knowledge master
“अद्धा सुयिट्ठं सुहुतं मम यिदं, यं तादिसं वेदगुमद्दसामि; तुम्हादिसानञ्हि अदस्सनेन, अञ्ञो जनो भुञ्जति हब्यसेसन्”ति।
“Addhā suyiṭṭhaṁ suhutaṁ mama yidaṁ, Yaṁ tādisaṁ vedagumaddasāmi; Tumhādisānañhi adassanena, Añño jano bhuñjati habyasesan”ti.
“My sacrificial offering
“भुञ्जतु भवं गोतमो। ब्राह्मणो भवन्”ति।
“Bhuñjatu bhavaṁ gotamo. Brāhmaṇo bhavan”ti.
Eat, Master Gotama, you are truly a brahmin.”
“गाथाभिगीतं मे अभोजनेय्यं, सम्पस्सतं ब्राह्मण नेस धम्मो; गाथाभिगीतं पनुदन्ति बुद्धा, धम्मे सति ब्राह्मण वुत्तिरेसा।
“Gāthābhigītaṁ me abhojaneyyaṁ, Sampassataṁ brāhmaṇa nesa dhammo; Gāthābhigītaṁ panudanti buddhā, Dhamme sati brāhmaṇa vuttiresā.
“Food enchanted by a spell isn’t fit for me to eat. That’s not the principle of those who see, brahmin. The Buddhas reject things enchanted with spells. Since there is such a principle, brahmin,
that’s how they live.
अञ्ञेन च केवलिनं महेसिं, खीणासवं कुक्कुच्चवूपसन्तं; अन्नेन पानेन उपट्ठहस्सु, खेत्तञ्हि तं पुञ्ञपेक्खस्स होती”ति।
Aññena ca kevalinaṁ mahesiṁ, Khīṇāsavaṁ kukkuccavūpasantaṁ; Annena pānena upaṭṭhahassu, Khettañhi taṁ puññapekkhassa hotī”ti.
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.”
“अथ कस्स चाहं, भो गोतम, इमं हब्यसेसं दम्मी”ति?
“Atha kassa cāhaṁ, bho gotama, imaṁ habyasesaṁ dammī”ti?
“Then, Master Gotama, to whom should I give the leftovers of this offering?”
“न ख्वाहं, ब्राह्मण, पस्सामि सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय यस्सेसो हब्यसेसो भुत्तो सम्मा परिणामं गच्छेय्य अञ्ञत्र, ब्राह्मण, तथागतस्स वा तथागतसावकस्स वा। तेन हि त्वं, ब्राह्मण, तं हब्यसेसं अप्पहरिते वा छड्डेहि अप्पाणके वा उदके ओपिलापेही”ति।
“Na khvāhaṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṁ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṁ, brāhmaṇa, taṁ habyasesaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, 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. Well then, brahmin, throw out those leftovers where there is little that grows, or drop them into water that has no living creatures.”
अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो तं हब्यसेसं अप्पाणके उदके ओपिलापेसि। अथ खो सो हब्यसेसो उदके पक्खित्तो चिच्चिटायति चिटिचिटायति सन्धूपायति सम्पधूपायति। सेय्यथापि नाम फालो दिवसंसन्तत्तो उदके पक्खित्तो चिच्चिटायति चिटिचिटायति सन्धूपायति सम्पधूपायति; एवमेव सो हब्यसेसो उदके पक्खित्तो चिच्चिटायति चिटिचिटायति सन्धूपायति सम्पधूपायति।
Atha kho sundarikabhāradvājo brāhmaṇo taṁ habyasesaṁ appāṇake udake opilāpesi. Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo1 divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.
So Sundarikabhāradvāja dropped the leftover offering in water that had no living creatures. And when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming. 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. In the same way, when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.
अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो संविग्गो लोमहट्ठजातो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा एकमन्तं अट्ठासि। एकमन्तं ठितं खो सुन्दरिकभारद्वाजं ब्राह्मणं भगवा गाथाहि अज्झभासि:
Atha kho sundarikabhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho sundarikabhāradvājaṁ brāhmaṇaṁ bhagavā gāthāhi ajjhabhāsi:
Then the brahmin Sundarikabhāradvāja, shocked and awestruck, went up to the Buddha, and stood to one side. The Buddha addressed him in verse:
“मा ब्राह्मण दारु समादहानो, सुद्धिं अमञ्ञि बहिद्धा हि एतं; न हि तेन सुद्धिं कुसला वदन्ति, यो बाहिरेन परिसुद्धिमिच्छे।
“Mā brāhmaṇa dāru samādahāno, Suddhiṁ amaññi bahiddhā hi etaṁ; Na hi tena suddhiṁ kusalā vadanti, Yo bāhirena parisuddhimicche.
“When you’re kindling the wood, brahmin, don’t imagine this is purity, for it’s just an external. For experts say this is no way to purity, when one seeks purity in externals.
हित्वा अहं ब्राह्मण दारुदाहं, अज्झत्तमेवुज्जलयामि जोतिं; निच्चग्गिनी निच्चसमाहितत्तो, अरहं अहं ब्रह्मचरियं चरामि।
Hitvā ahaṁ brāhmaṇa dārudāhaṁ, Ajjhattamevujjalayāmi2 jotiṁ; Niccagginī niccasamāhitatto, Arahaṁ ahaṁ brahmacariyaṁ carāmi.
I’ve given up kindling firewood, brahmin, now I just light the inner flame. Always blazing, always serene, I am a perfected one leading the spiritual life.
मानो हि ते ब्राह्मण खारिभारो, कोधो धुमो भस्मनि मोसवज्जं; जिव्हा सुजा हदयं जोतिठानं, अत्ता सुदन्तो पुरिसस्स जोति।
Māno hi te brāhmaṇa khāribhāro, Kodho dhumo bhasmani mosavajjaṁ; Jivhā sujā hadayaṁ jotiṭhānaṁ, Attā sudanto purisassa joti.
Conceit, brahmin, is the burden of your possessions, anger your smoke, and lies your ashes. The tongue is the ladle and the heart the fire altar; a well-tamed self is a person’s light.
धम्मो रहदो ब्राह्मण सीलतित्थो, अनाविलो सब्भि सतं पसत्थो; यत्थ हवे वेदगुनो सिनाता, अनल्लगत्ताव तरन्ति पारं।
Dhammo rahado brāhmaṇa sīlatittho, Anāvilo sabbhi sataṁ pasattho; Yattha have vedaguno sinātā, Anallagattāva3 taranti pāraṁ.
The teaching is a lake with shores of ethics, brahmin, unclouded, praised by the fine to the good. There the knowledge masters go to bathe, and cross to the far shore without getting wet.
सच्चं धम्मो संयमो ब्रह्मचरियं, मज्झे सिता ब्राह्मण ब्रह्मपत्ति; स तुज्जुभूतेसु नमो करोहि, तमहं नरं धम्मसारीति ब्रूमी”ति।
Saccaṁ dhammo saṁyamo brahmacariyaṁ, Majjhe sitā brāhmaṇa brahmapatti; Sa tujjubhūtesu namo karohi, Tamahaṁ naraṁ dhammasārīti brūmī”ti.
Truth, principle, restraint, the spiritual life; the attainment of the supreme based on the middle,
एवं वुत्ते, सुन्दरिकभारद्वाजो ब्राह्मणो भगवन्तं एतदवोच: “अभिक्कन्तं, भो गोतम …पे… अञ्ञतरो च पनायस्मा भारद्वाजो अरहतं अहोसीति।
Evaṁ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.
When he had spoken, the brahmin Sundarikabhāradvāja said to the Buddha, “Excellent, Master Gotama …” … And Venerable Bhāradvāja became one of the perfected.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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