English
“He should untangle this tangle.” “A man of wisdom, established in virtue, developing mind and wisdom; ardent, skillful monk, he should untangle this tangle. “Those whose lust and hatred, and ignorance are abandoned; whose defilements are destroyed, Arahants, for them the tangle is untangled. “Where name and form, cease without remainder; resistance and perception of form, there this tangle is cut.” When this was said, Jaṭābhāradvāja said to the Blessed One: “Excellent, good Gotama… (as in previous suttas)… and Venerable Bhāradvāja became one of the Arahants.” 7. Suddhika Sutta 193. At Sāvatthī. Then the brahmin Suddhika Bhāradvāja approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, the brahmin Suddhika Bhāradvāja recited this verse in the presence of the Blessed One: “No brahmin, nor non-brahmin, is purified in the world, nor one virtuous or practicing asceticism; one endowed with knowledge and conduct, he is purified, not other ordinary folk.” “Much babbling and chanting, does not make one a brahmin by birth; inwardly defiled like a hollow reed, relying on deceit. “Khattiya, brahmin, vessa, sudda, caṇḍāla, pukkusa; one who has aroused energy, with mind directed, constantly firm in effort; attains supreme purity, know this, brahmin.” When this was said, the brahmin Suddhika Bhāradvāja said to the Blessed One: “Excellent, good Gotama… (as in previous suttas)… and Venerable Bhāradvāja became one of the Arahants.” 8. Aggika Sutta 194. At one time the Blessed One was dwelling in Rājagaha, in the Bamboo Grove, at the Squirrels’ Feeding Ground. Now at that time, the brahmin Aggika Bhāradvāja had prepared a milk-rice with ghee, thinking: “I will offer to the fire, I will attend to the fire-sacrifice.” Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Rājagaha for alms. Rājagaha And going for alms, from house to house, he approached the dwelling of the brahmin Aggika-Bharadvaja. Having approached, he stood to one side. Then the brahmin Aggika-Bharadvaja saw the Blessed One standing for alms. Having seen the Blessed One, he addressed him with a verse: "Endowed with three knowledges, Of good birth, learned in much; Endowed with knowledge and conduct, He should eat this rice-milk." "Though much babbling and muttering, One is not a brahmin by birth; Inwardly defiled, like a husk, Surrounded by deceit. "He who knows past lives, And sees heaven and hell; And has attained the destruction of birth, A sage perfected in higher knowledge. "By these three knowledges, One is a brahmin of three knowledges; Endowed with knowledge and conduct, He should eat this rice-milk." "Let Master Gotama eat. You are a brahmin." "What is sung in verse is not for me to eat, This is not the custom, brahmin, for those who see; Buddhas reject what is sung in verse, When the Dhamma is present, brahmin, this is the rule. "But with other food, serve the perfect great sage, One whose defilements are destroyed, whose remorse is calmed; With food and drink, attend to him, For that is indeed a field for one seeking merit." When this was said, the brahmin Aggika-Bharadvaja said to the Blessed One: "Excellent, Master Gotama... (etc.)" And the venerable Aggika-Bharadvaja became one of the Arahants. 9. The Sundarika Sutta 195. At one time the Blessed One was dwelling among the Kosalans, on the bank of the Sundarika River. At that time, the brahmin Sundarika-Bharadvaja was offering fire, performing the fire sacrifice, on the bank of the Sundarika River. Then, having offered fire and performed the fire sacrifice, the brahmin Sundarika-Bharadvaja rose from his seat and looked around in all four directions, thinking: "Who now might eat this remnant of the offering?" Then the brahmin Sundarika-Bharadvaja saw the Blessed One seated at the root of a certain tree, with his head covered. Having seen him, taking the remnant of the offering with his left hand, and with his right holding a water-pot in his hand, he approached the Blessed One. Then the Blessed One uncovered his head at the sound of the brahmin Sundarikabhāradvāja's footsteps. Then the brahmin Sundarikabhāradvāja thought, 'This good sir is shaven, this good sir is a shaveling,' and was about to turn back from there. Then the brahmin Sundarikabhāradvāja thought, 'Indeed, some brahmins here are shaven; what if I were to approach him and ask about his birth?' Then the brahmin Sundarikabhāradvāja approached the Blessed One; having approached, he said to the Blessed One, 'Of what birth are you, good sir?' "Do not ask about birth, ask about conduct, From wood, indeed, fire is born; Even if of low family, a resolute sage, Is a thoroughbred, restrained by shame. "Tamed by truth, endowed with self-control, One who has reached the end of the Vedas, who has lived the holy life; Invite such a one, brought by sacrifice, In due time, he offers to those worthy of offerings." "Indeed, well-offered, well-sacrificed is this of mine, That I have seen such a knower of the Vedas; For by not seeing such as you, Other people partake of the remainder of the offering." "Let the good Gotama partake. You are a brahmin, good sir." "What is sung in verse is not to be eaten by me, This is not the custom for brahmins who see; Buddhas reject what is sung in verse, When the Dhamma exists, brahmin, this is the rule. "But with food and drink, Serve a perfect one, a great sage, One whose defilements are destroyed, whose anxiety is calmed; For that is a field for one seeking merit." "Then to whom, good Gotama, shall I give this remainder of the offering?" "I do not see, brahmin, in the world with its devas, Māras, and Brahmās, among the generation with its recluses and brahmins, devas and humans, anyone for whom this remainder of the offering, if eaten, would be properly digested, except, brahmin, for a Tathāgata or a Tathāgata's disciple. Therefore, brahmin, either throw that remainder of the offering onto grass that is free from living things, or cast it into water that is free from living things." Then Then the brahmin Sundarikabhāradvāja cast that remnant of the offering into water without living things. Then that remnant of the offering, cast into the water, sizzled, sputtered, smoked, and fumed. Just as a ploughshare heated all day, cast into water, sizzles, sputters, smokes, and fumed; even so that remnant of the offering, cast into the water, sizzled, sputtered, smoked, and fumed. Then the brahmin Sundarikabhāradvāja, agitated and with hair standing on end, approached the Blessed One; having approached, he stood to one side. To the brahmin Sundarikabhāradvāja, standing to one side, the Blessed One addressed with verses: “Do not, brahmin, by piling up wood, think of purity; for this is external. The skilled do not speak of purity by that, whoever desires purity by external means. “Having abandoned, brahmin, the burning of wood, I ignite the flame within myself; Always with fire, always with a concentrated mind, I, an Arahant, lead the holy life. “Pride, brahmin, is your burden of fuel, anger is the smoke, falsehood is the ashes; The tongue is the spoon, the heart is the place of the flame, a well-tamed self is the light for a person. “The Dhamma, brahmin, is a lake with banks of virtue, clear, praised by the good and the wise; Where indeed those skilled in the Vedas bathe, and cross to the far shore, unattached in body. “Truth, Dhamma, restraint, the holy life, these, brahmin, are established in the midst of attaining Brahma; Pay homage to those who are upright, that person I call one who lives by the Dhamma.” When this was said, the brahmin Sundarikabhāradvāja said to the Blessed One: “Excellent, good Gotama… and the venerable Bhāradvāja became one of the Arahants.” 10. The Discourse on Many Daughters At one time the Blessed One was dwelling among the Kosalans in a certain forest grove. At that time, a certain brahmin of the Bhāradvāja clan had fourteen oxen lost. Then that brahmin of the Bhāradvāja clan, searching for those oxen, approached that forest grove; having approached, he saw the Blessed One seated in that forest grove, having folded his legs crosswise, having set his body upright, and having established mindfulness in front of him. Having seen, he approached where the Blessed One was; having approached, in the presence of the Blessed One, he spoke these verses – Surely this recluse has no fourteen oxen; They are not seen today, therefore this recluse is happy. Surely this recluse has no weeds in his sesame field; Single-leaved, double-leaved, therefore this recluse is happy. Surely this recluse has no mice in his empty granary; Dancing with abandon, therefore this recluse is happy. Surely this recluse has no seven-month-old mat; Covered with bugs, therefore this recluse is happy. Surely this recluse has no seven widowed daughters; With one child, with two children, therefore this recluse is happy. Surely this recluse has no pale cow struck by a tick; Awakening sleep with its foot, therefore this recluse is happy. Surely this recluse has no creditors at dawn; Urging "Give! Give!", therefore this recluse is happy. Indeed, brahmin, I have no fourteen oxen; They are not seen today, therefore, brahmin, I am happy. Indeed, brahmin, I have no weeds in my sesame field; Single-leaved, double-leaved, therefore, brahmin, I am happy. Indeed, brahmin, I have no mice in my empty granary; Dancing with abandon, therefore, brahmin, I am happy. Indeed, brahmin, I have no seven-month-old mat; Covered with bugs, therefore, brahmin, I am happy. Indeed, brahmin, I have no seven widowed daughters One son, two sons, therefore, O brahmin, I am happy. Indeed, O brahmin, my tawny cow is not barren; it awakens the udder with its foot, therefore, O brahmin, I am happy. Indeed, O brahmin, I have no debtors at dawn;