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Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Suttanipata>>3.4 SUNDARIKABHARADVAJASUTTA
Adapted From the Translation by V. Fausboll(1881)

Buddha shows to Sundarikabharadvaja on whom to bestow oblations, and the Bramana is finally converted.



So it was heard by me:

At one time Bhagava(Lord Buddha) dwelt in Kosala on the bank of the river Sundarika. And during that time the Bramana Sundarikabharadvaja made offerings to the fire and worshipped the fire. Then the Bramana Sundarikabharadvaja, having made offerings to the fire and worshipped the fire, and having risen from his seat, looked about him on all sides towards the four quarters of the globe, saying: 'Who is to enjoy the rest of this oblation?' The Bramana Sundarikabharadvaja saw Bhagava(Lord Buddha) sitting not far off at the root of a tree, wrapped up head and body; and seeing him he, after taking the rest of the oblation with his left hand and the waterpot with his right hand, went up to Bhagava(Lord Buddha) . Then Bhagava(Lord Buddha) , on hearing the footsteps of Sundarikabharadvaja, the Bramana, uncovered his head. Then the Brahmana Sundarikabharadvaja thought: 'This man is shaved, this man is a shaveling,' and he wished to return again from there. Then this came to the mind of Sundarikabharadvaja, the Bramana: 'Some Bramanas also here are shaved, I think I shall go up and ask him about his descent.' Then the Brahmana Sundarikabharadvaja went up to Bhagava(Lord Buddha) , and having gone up he said this: 'Of what family are you?'

Then Bhagava(Lord Buddha) answered Sundarikabharadvaja, the Bramana, in stanzas:

1. 'No Bramana(priest) am I, nor a Rajputra, nor any Vessa(trader); having thoroughly observed the classes of common people, I wander about the world reflectingly, possessing nothing. (457)

2. 'Dressed in a sanghati and houseless I wander about, with my hair cut off, calm, not intermixing with people in this world. You asked me an unreasonable question about (my) clan, O Brahmana!' (458)

3. Sundarikabharadvaja: 'Sir, Bramanas together with Bramanas ask truly, Are you a Brahmana?' (459)

Bhagava(Lord Buddha) : 'If you say, I am a Bramana, and call me no Bramana, then I ask you about the Savitti that consists of three padas and twenty-four syllables.' (460)

4. Sundarikabharadvaja: 'For what (reason) did the Isis, men, Khattiyas, Bramanas make offerings to the gods abundantly in this world?'(461)

Bhagava(Lord Buddha) : 'He who, perfect and accomplished at the time of offering, obtains the ear of one or the other (god), he will succeed, so I say.' (462)

5. 'Surely his offering will bear fruit,'--so said the Bramana,--'because we saw such an accomplished man; for by not seeing such as you, somebody else will enjoy the oblation.' (463)

6. Bhagava(Lord Buddha) : 'Therefore, O Bramana, as you have come here to ask for something, ask; perhaps you may here find one that is calm, without anger, free from pain, free from desire, one with a good understanding.' (464)

7. Sundarikabharadvaja: 'I delight in offering, O Gotama(Buddha), I desire to make an offering, but I do not understand it; do you instruct me, tell me in what case the offering succeeds.' (465)

8. Bhagava(Lord Buddha) : 'Therefore, O Bramana, lend me your ear, I will teach you the Dhamma. 9. 'Do not ask about descent, but ask about conduct; from wood, it is true, fire is born; (likewise) a firm Muni(saint), although belonging to a low family, may become noble, when restrained (from sinning) by humility. (466)

10. 'He who is subdued by truth, endowed with temperance, accomplished, leading a celibate life, on such a one in due time people should bestow oblations; let the Bramana who has good acts in view, offer. (467)

11. 'Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Bramana who has good acts in view, offer. (468)

12. 'Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Rahu, on such in due time people should bestow oblations; let the Bramana who has good acts in view, offer. (469)

13. 'Those who wander about in the world without clinging (to anything), always thoughtful, having left selfishness, on such in due time people should bestow oblations; let the Bramana who has good acts in view, offer. (470)

14. 'He who, after leaving sensual pleasures, wanders about victorious, he who knows the end of rebirth and death, who has achieved transcendental knowledge of Nibbana (parinibbuta), calm like a deep water, Tathagata(Buddha) deserves the oblation. (471)

15. 'Just with the just and far from the unjust, Tathagata(Buddha) is possessed of infinite panna(direct experiential understanding); undefiled both in this world and in the other, Tathagata deserves the oblation. (472)

16. 'He in whom there lives no deceit, no arrogance, he who is free from cupidity, free from selfishness, free from desire, who has banished anger, who is calm, the Bramana who has removed the taint of grief, Tathagata(Buddha) deserves the oblation. (473)

17. 'He who has banished (every) resting-place of the mind, he for whom there is no grasping, he who covets nothing either in this world or in the other, Tathagata(Buddha) deserves the oblation. (474)

18. 'He who is composed, who has crossed over the stream (of existence) and knows the Dhamma by (taking) the highest view (of it), he whose passions are destroyed, who is wearing the last body, Tathagata(Buddha) deserves the oblation. (475)

19. 'He whose passion for existence and whose harsh talk are destroyed, are perished, (and therefore) exist not, he the accomplished and in every respect liberated Tathagata(Buddha) deserves the oblation. (476)

20. 'He who has shaken off all ties, for whom there are no ties, who amongst arrogant beings is free from arrogance, having penetrated pain together with its domain and subject, Tathagata(Buddha) deserves the oblation. (477)

21. 'He who, without giving himself up to desire, sees seclusion (i.e. Nibbana), who has overcome the view that is to be taught by others, to whom there are no objects of sense whatever, Tathagata(Buddha) deserves the oblation. (478)

22. 'He to whom all Dhammas of every description, after he has penetrated them, are destroyed, are perished, (and therefore) exist not, he who is calm, liberated in the destruction of attachment (i.e. Nibbana), Tathagata(Buddha) deserves the oblation. (479)

23. 'He who sees the destruction of bond and rebirth, who has totally evaded the path of passion, (who is) pure, faultless, spotless, undepraved, Tathagata(Buddha) deserves the oblation. (480)

24. 'He who does not measure himself by himself, who is composed, upright, firm, without desire, free from harshness (akhila), free from doubt, Tathagata(Buddha) deserves the oblation. (481)

25. 'He to whom there is no cause of folly, who has a supernatural insight in all Dhammas, who wears the last body, and who has acquired perfect enlightenment, the highest, the blessed, (for him) thus a Yakkha's purification (takes place).' (482)

26. Sundarikabharadvaja: 'May my offering be a true offering, because I met with such a one out of the accomplished; Brahma(Archangel) is my witness, may Bhagava(Lord Buddha) accept me, may Bhagava(Lord Buddha) enjoy my oblation.' (483)

27. Bhagava(Lord Buddha) : 'What is obtained by stanzas is not to be enjoyed by me, this is not the custom of the clearly-seeing, O Bramana; Buddhas reject what is obtained by stanzas. While the Dhamma exists, O Bramana, this is the practice (of the Buddhas). (484)

28. 'With other food and drink must you serve one that is perfect, a great Isi(Rishi,saint), whose passions are destroyed, and whose misbehaviour has ceased, for this is a field for one who looks for good works.' (485)

29. Sundarikabharadvaja: 'Good, O Bhagava(Lord Buddha) , then I should like to know, who will enjoy a gift from one like me, and whom I shall seek at the time of sacrifice (as one worthy of offerings) after having accepted your doctrine.' (486)

30. Bhagava(Lord Buddha) : 'Whosoever has no quarrels, whose mind is untroubled, and who has freed himself from lusts, whose sloth is driven away, (487)

31. 'Whosoever conquers his sins, knows rebirth and death, the Muni(saint) who is endowed with wisdom, such a one who has resorted to offering, (488)

32. 'Him you should worship and honour with food and drink; so the gifts will prosper.' (489)

33. Sundarikabharadvaja: 'You Buddha deservest the oblation, (you are) the best field for planting good works(virtue), the object of offering to all the world; what is given to you will bear great fruit.' (490)

Then the Bramana Sundarikabharadvaja said this to Bhagava(Lord Buddha) : 'It is excellent, O venerable Gotama(Buddha)! It is excellent, O venerable Gotama(Buddha)! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama(Buddha) in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama(Buddha), in the Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the orders from the venerable Gotama(Buddha).'

The Bramana Sundarikabharadvaja received the pabbajja(initiation) from Bhagava(Lord Buddha) , and he received also the upasampada(ordination); and the venerable Bharadvaja, having lately received the upasampada, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a dhamma life for the sake of which men of noble family rightly forsake their houses to a houseless state. 'Rebirth had been destroyed, a righteous life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,' so he perceived, and the venerable Sundarikabharadvaja brahmana became one of the arahats(fully enlightened).

Sundarikabharadvajasutta is ended.

Note : Numbering of verses corresponds to pali tipitaka at


4. Sundarikabhāradvājasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi – ‘‘ko nu kho imaṃ habyasesaṃ bhuñjeyyā’’ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ avidūre aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ; disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari. Atha kho sundarikabhāradvājo brāhmaṇo – ‘‘muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhava’’nti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi – ‘‘muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yaṃnūnāhaṃ upasaṅkamitvā jātiṃ puccheyya’’nti. Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kiṃjacco bhava’’nti?

Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi –


‘‘Na brāhmaṇo nomhi na rājaputto, na vessāyano uda koci nomhi;

Gottaṃ pariññāya puthujjanānaṃ, akiñcano manta carāmi loke.


‘‘Saṅghāṭivāsī agaho carāmi [agiho (ka. sī. pī.) ageho (katthaci)], nivuttakeso abhinibbutatto;

Alippamāno idha māṇavehi, akallaṃ maṃ brāhmaṇa pucchasi gottapañhaṃ’’.


‘‘Pucchanti ve bho brāhmaṇā, brāhmaṇebhi saha brāhmaṇo no bhava’’nti.


‘‘Brāhmaṇo hi ce tvaṃ brūsi, mañca brūsi abrāhmaṇaṃ;

Taṃ taṃ sāvittiṃ pucchāmi, tipadaṃ catuvīsatakkharaṃ.


‘‘Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā [paṭhamapādanto] devatānaṃ;

Yaññamakappayiṃsu puthū idha loke [dutiyapādanto (sī.)].


‘‘Yadantagū vedagū yaññakāle, yassāhutiṃ labhe tassijjheti brūmi’’.


‘‘Addhā hi tassa hutamijjhe, (iti brāhmaṇo)

Yaṃ tādisaṃ vedagumaddasāma;

Tumhādisānañhi adassanena, añño jano bhuñjati pūraḷāsaṃ’’.


‘‘Tasmātiha tvaṃ brāhmaṇa atthena, atthiko upasaṅkamma puccha;

Santaṃ vidhūmaṃ anīghaṃ nirāsaṃ, appevidha abhivinde sumedhaṃ’’.


‘‘Yaññe ratohaṃ bho gotama, yaññaṃ yiṭṭhukāmo nāhaṃ pajānāmi;

Anusāsatu maṃ bhavaṃ, yattha hutaṃ ijjhate brūhi me taṃ’’.

‘‘Tena hi tvaṃ, brāhmaṇa, odahassu sotaṃ; dhammaṃ te desessāmi –


‘‘Mā jātiṃ pucchī caraṇañca puccha, kaṭṭhā have jāyati jātavedo;

Nīcākulīnopi munī dhitīmā, ājāniyo hoti hirīnisedho.


‘‘Saccena danto damasā upeto, vedantagū vūsitabrahmacariyo;

Kālena tamhi habyaṃ pavecche, yo brāhmaṇo puññapekkho [puññapekho (sī. pī.)] yajetha.


‘‘Ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujjuṃ;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.


‘‘Ye vītarāgā susamāhitindriyā, candova rāhuggahaṇā pamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.


‘‘Asajjamānā vicaranti loke, sadā satā hitvā mamāyitāni;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.


‘‘Yo kāme hitvā abhibhuyyacārī, yo vedi jātīmaraṇassa antaṃ;

Parinibbuto udakarahadova sīto, tathāgato arahati pūraḷāsaṃ.


‘‘Samo samehi visamehi dūre, tathāgato hoti anantapañño;

Anūpalitto idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.


‘‘Yamhi na māyā vasati na māno, yo vītalobho amamo nirāso;

Panuṇṇakodho abhinibbutatto, yo brāhmaṇo sokamalaṃ ahāsi;

Tathāgato arahati pūraḷāsaṃ.


‘‘Nivesanaṃ yo manaso ahāsi, pariggahā yassa na santi keci;

Anupādiyāno idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.


‘‘Samāhito yo udatāri oghaṃ, dhammaṃ caññāsi paramāya diṭṭhiyā;

Khīṇāsavo antimadehadhārī, tathāgato arahati pūraḷāsaṃ.


‘‘Bhavāsavā yassa vacī kharā ca, vidhūpitā atthagatā na santi;

Sa vedagū sabbadhi vippamutto, tathāgato arahati pūraḷāsaṃ.


‘‘Saṅgātigo yassa na santi saṅgā, yo mānasattesu amānasatto;

Dukkhaṃ pariññāya sakhettavatthuṃ, tathāgato arahati pūraḷāsaṃ.


‘‘Āsaṃ anissāya vivekadassī, paravediyaṃ diṭṭhimupātivatto;

Ārammaṇā yassa na santi keci, tathāgato arahati pūraḷāsaṃ.


‘‘Paroparā [parovarā (sī. pī.)] yassa samecca dhammā, vidhūpitā atthagatā na santi;

Santo upādānakhaye vimutto, tathāgato arahati pūraḷāsaṃ.


‘‘Saṃyojanaṃ jātikhayantadassī, yopānudi rāgapathaṃ asesaṃ;

Suddho nidoso vimalo akāco [akāmo (sī. syā.)], tathāgato arahati pūraḷāsaṃ.


‘‘Yo attano attānaṃ [attanāttānaṃ (sī. syā.)] nānupassati, samāhito ujjugato ṭhitatto;

Sa ve anejo akhilo akaṅkho, tathāgato arahati pūraḷāsaṃ.


‘‘Mohantarā yassa na santi keci, sabbesu dhammesu ca ñāṇadassī;

Sarīrañca antimaṃ dhāreti, patto ca sambodhimanuttaraṃ sivaṃ;

Ettāvatā yakkhassa suddhi, tathāgato arahati pūraḷāsaṃ’’.


‘‘Hutañca [huttañca (sī. ka.)] mayhaṃ hutamatthu saccaṃ, yaṃ tādisaṃ vedagunaṃ alatthaṃ;

Brahmā hi sakkhi paṭigaṇhātu me bhagavā, bhuñjatu me bhagavā pūraḷāsaṃ’’.


‘‘Gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā.


‘‘Aññena ca kevalinaṃ mahesiṃ, khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu, khettañhi taṃ puññapekkhassa hoti’’.


‘‘Sādhāhaṃ bhagavā tathā vijaññaṃ, yo dakkhiṇaṃ bhuñjeyya mādisassa;

Yaṃ yaññakāle pariyesamāno, pappuyya tava sāsanaṃ’’.


‘‘Sārambhā yassa vigatā, cittaṃ yassa anāvilaṃ;

Vippamutto ca kāmehi, thinaṃ yassa panūditaṃ.


‘‘Sīmantānaṃ vinetāraṃ, jātimaraṇakovidaṃ;

Muniṃ moneyyasampannaṃ, tādisaṃ yaññamāgataṃ.


‘‘Bhakuṭiṃ [bhūkuṭiṃ (ka. sī.), bhākuṭiṃ (ka. sī., ma. ni. 1.226)] vinayitvāna, pañjalikā namassatha;

Pūjetha annapānena, evaṃ ijjhanti dakkhiṇā.


‘‘Buddho bhavaṃ arahati pūraḷāsaṃ, puññakhettamanuttaraṃ;

Āyāgo sabbalokassa, bhoto dinnaṃ mahapphala’’nti.

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho sundarikabhāradvājo brāhmaṇo…pe… arahataṃ ahosīti.

Sundarikabhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.


४. सुन्दरिकभारद्वाजसुत्तं

एवं मे सुतं – एकं समयं भगवा कोसलेसु विहरति सुन्दरिकाय नदिया तीरे। तेन खो पन समयेन सुन्दरिकभारद्वाजो ब्राह्मणो सुन्दरिकाय नदिया तीरे अग्गिं जुहति, अग्गिहुत्तं परिचरति। अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो अग्गिं जुहित्वा अग्गिहुत्तं परिचरित्वा उट्ठायासना समन्ता चतुद्दिसा अनुविलोकेसि – ‘‘को नु खो इमं हब्यसेसं भुञ्‍जेय्या’’ति? अद्दसा खो सुन्दरिकभारद्वाजो ब्राह्मणो भगवन्तं अविदूरे 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। अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो – ‘‘मुण्डो अयं भवं, मुण्डको अयं भव’’न्ति ततोव पुन निवत्तितुकामो अहोसि। अथ खो सुन्दरिकभारद्वाजस्स ब्राह्मणस्स एतदहोसि – ‘‘मुण्डापि हि इधेकच्‍चे ब्राह्मणा भवन्ति, यंनूनाहं उपसङ्कमित्वा जातिं पुच्छेय्य’’न्ति। अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं एतदवोच – ‘‘किंजच्‍चो भव’’न्ति?

अथ खो भगवा सुन्दरिकभारद्वाजं ब्राह्मणं गाथाहि अज्झभासि –


‘‘न ब्राह्मणो नोम्हि न राजपुत्तो, न वेस्सायनो उद कोचि नोम्हि।

गोत्तं परिञ्‍ञाय पुथुज्‍जनानं, अकिञ्‍चनो मन्त चरामि लोके॥


‘‘सङ्घाटिवासी अगहो चरामि [अगिहो (क॰ सी॰ पी॰) अगेहो (कत्थचि)], निवुत्तकेसो अभिनिब्बुतत्तो।

अलिप्पमानो इध माणवेहि, अकल्‍लं मं ब्राह्मण पुच्छसि गोत्तपञ्हं’’॥


‘‘पुच्छन्ति वे भो ब्राह्मणा, ब्राह्मणेभि सह ब्राह्मणो नो भव’’न्ति॥


‘‘ब्राह्मणो हि चे त्वं ब्रूसि, मञ्‍च ब्रूसि अब्राह्मणं।

तं तं सावित्तिं पुच्छामि, तिपदं चतुवीसतक्खरं॥


‘‘किं निस्सिता इसयो मनुजा, खत्तिया ब्राह्मणा [पठमपादन्तो] देवतानं।

यञ्‍ञमकप्पयिंसु पुथू इध लोके [दुतियपादन्तो (सी॰)]॥


‘‘यदन्तगू वेदगू यञ्‍ञकाले, यस्साहुतिं लभे तस्सिज्झेति ब्रूमि’’॥


‘‘अद्धा हि तस्स हुतमिज्झे, (इति ब्राह्मणो)

यं तादिसं वेदगुमद्दसाम।

तुम्हादिसानञ्हि अदस्सनेन, अञ्‍ञो जनो भुञ्‍जति पूरळासं’’॥


‘‘तस्मातिह त्वं ब्राह्मण अत्थेन, अत्थिको उपसङ्कम्म पुच्छ।

सन्तं विधूमं अनीघं निरासं, अप्पेविध अभिविन्दे सुमेधं’’॥


‘‘यञ्‍ञे रतोहं भो गोतम, यञ्‍ञं यिट्ठुकामो नाहं पजानामि।

अनुसासतु मं भवं, यत्थ हुतं इज्झते ब्रूहि मे तं’’॥

‘‘तेन हि त्वं, ब्राह्मण, ओदहस्सु सोतं; धम्मं ते देसेस्सामि –


‘‘मा जातिं पुच्छी चरणञ्‍च पुच्छ, कट्ठा हवे जायति जातवेदो।

नीचाकुलीनोपि मुनी धितीमा, आजानियो होति हिरीनिसेधो॥


‘‘सच्‍चेन दन्तो दमसा उपेतो, वेदन्तगू वूसितब्रह्मचरियो।

कालेन तम्हि हब्यं पवेच्छे, यो ब्राह्मणो पुञ्‍ञपेक्खो [पुञ्‍ञपेखो (सी॰ पी॰)] यजेथ॥


‘‘ये कामे हित्वा अगहा चरन्ति, सुसञ्‍ञतत्ता तसरंव उज्‍जुं।

कालेन तेसु हब्यं पवेच्छे, यो ब्राह्मणो पुञ्‍ञपेक्खो यजेथ॥


‘‘ये वीतरागा सुसमाहितिन्द्रिया, चन्दोव राहुग्गहणा पमुत्ता।

कालेन तेसु हब्यं पवेच्छे, यो ब्राह्मणो पुञ्‍ञपेक्खो यजेथ॥


‘‘असज्‍जमाना विचरन्ति लोके, सदा सता हित्वा ममायितानि।

कालेन तेसु हब्यं पवेच्छे, यो ब्राह्मणो पुञ्‍ञपेक्खो यजेथ॥


‘‘यो कामे हित्वा अभिभुय्यचारी, यो वेदि जातीमरणस्स अन्तं।

परिनिब्बुतो उदकरहदोव सीतो, तथागतो अरहति पूरळासं॥


‘‘समो समेहि विसमेहि दूरे, तथागतो होति अनन्तपञ्‍ञो।

अनूपलित्तो इध वा हुरं वा, तथागतो अरहति पूरळासं॥


‘‘यम्हि न माया वसति न मानो, यो वीतलोभो अममो निरासो।

पनुण्णकोधो अभिनिब्बुतत्तो, यो ब्राह्मणो सोकमलं अहासि।

तथागतो अरहति पूरळासं॥

४७४ .

‘‘निवेसनं यो मनसो अहासि, परिग्गहा यस्स न सन्ति केचि।

अनुपादियानो इध वा हुरं वा, तथागतो अरहति पूरळासं॥


‘‘समाहितो यो उदतारि ओघं, धम्मं चञ्‍ञासि परमाय दिट्ठिया।

खीणासवो अन्तिमदेहधारी, तथागतो अरहति पूरळासं॥


‘‘भवासवा यस्स वची खरा च, विधूपिता अत्थगता न सन्ति।

स वेदगू सब्बधि विप्पमुत्तो, तथागतो अरहति पूरळासं॥


‘‘सङ्गातिगो यस्स न सन्ति सङ्गा, यो मानसत्तेसु अमानसत्तो।

दुक्खं परिञ्‍ञाय सखेत्तवत्थुं, तथागतो अरहति पूरळासं॥


‘‘आसं अनिस्साय विवेकदस्सी, परवेदियं दिट्ठिमुपातिवत्तो।

आरम्मणा यस्स न सन्ति केचि, तथागतो अरहति पूरळासं॥


‘‘परोपरा [परोवरा (सी॰ पी॰)] यस्स समेच्‍च धम्मा, विधूपिता अत्थगता न सन्ति।

सन्तो उपादानखये विमुत्तो, तथागतो अरहति पूरळासं॥


‘‘संयोजनं जातिखयन्तदस्सी, योपानुदि रागपथं असेसं।

सुद्धो निदोसो विमलो अकाचो [अकामो (सी॰ स्या॰)], तथागतो अरहति पूरळासं॥


‘‘यो अत्तनो अत्तानं [अत्तनात्तानं (सी॰ स्या॰)] नानुपस्सति, समाहितो उज्‍जुगतो ठितत्तो।

स वे अनेजो अखिलो अकङ्खो, तथागतो अरहति पूरळासं॥


‘‘मोहन्तरा यस्स न सन्ति केचि, सब्बेसु धम्मेसु च ञाणदस्सी।

सरीरञ्‍च अन्तिमं धारेति, पत्तो च सम्बोधिमनुत्तरं सिवं।

एत्तावता यक्खस्स सुद्धि, तथागतो अरहति पूरळासं’’॥


‘‘हुतञ्‍च [हुत्तञ्‍च (सी॰ क॰)] मय्हं हुतमत्थु सच्‍चं, यं तादिसं वेदगुनं अलत्थं।

ब्रह्मा हि सक्खि पटिगण्हातु मे भगवा, भुञ्‍जतु मे भगवा पूरळासं’’॥


‘‘गाथाभिगीतं मे अभोजनेय्यं, सम्पस्सतं ब्राह्मण नेस धम्मो।

गाथाभिगीतं पनुदन्ति बुद्धा, धम्मे सती ब्राह्मण वुत्तिरेसा॥


‘‘अञ्‍ञेन च केवलिनं महेसिं, खीणासवं कुक्‍कुच्‍चवूपसन्तं।

अन्‍नेन पानेन उपट्ठहस्सु, खेत्तञ्हि तं पुञ्‍ञपेक्खस्स होति’’॥


‘‘साधाहं भगवा तथा विजञ्‍ञं, यो दक्खिणं भुञ्‍जेय्य मादिसस्स।

यं यञ्‍ञकाले परियेसमानो, पप्पुय्य तव सासनं’’॥


‘‘सारम्भा यस्स विगता, चित्तं यस्स अनाविलं।

विप्पमुत्तो च कामेहि, थिनं यस्स पनूदितं॥


‘‘सीमन्तानं विनेतारं, जातिमरणकोविदं।

मुनिं मोनेय्यसम्पन्‍नं, तादिसं यञ्‍ञमागतं॥


‘‘भकुटिं [भूकुटिं (क॰ सी॰), भाकुटिं (क॰ सी॰, म॰ नि॰ १.२२६)] विनयित्वान, पञ्‍जलिका नमस्सथ।

पूजेथ अन्‍नपानेन, एवं इज्झन्ति दक्खिणा॥


‘‘बुद्धो भवं अरहति पूरळासं, पुञ्‍ञखेत्तमनुत्तरं।

आयागो सब्बलोकस्स, भोतो दिन्‍नं महप्फल’’न्ति॥

अथ खो सुन्दरिकभारद्वाजो ब्राह्मणो भगवन्तं एतदवोच – ‘‘अभिक्‍कन्तं, भो गोतम, अभिक्‍कन्तं, भो गोतम! सेय्यथापि, भो गोतम, निक्‍कुज्‍जितं वा उक्‍कुज्‍जेय्य, पटिच्छन्‍नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्‍जोतं धारेय्य – चक्खुमन्तो रूपानि दक्खन्तीति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि धम्मञ्‍च भिक्खुसङ्घञ्‍च। लभेय्याहं भोतो गोतमस्स सन्तिके पब्बज्‍जं, लभेय्यं उपसम्पद’’न्ति। अलत्थ खो सुन्दरिकभारद्वाजो ब्राह्मणो…पे॰… अरहतं अहोसीति।

सुन्दरिकभारद्वाजसुत्तं चतुत्थं निट्ठितं।