Reference Translation by Bhikkhu Sujato (CC0).
Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.
At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti.
Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen.
Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
While looking for them he went to that forest grove, where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness brought to the present.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi:
He went up to the Buddha, and recited these verses in the Buddha’s presence:
“Na hi nūnimassa samaṇassa,
“This ascetic mustn’t have
Balībaddā catuddasa;
fourteen oxen
Ajjasaṭṭhiṁ na dissanti,
missing for the past six days:
Tenāyaṁ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Tilākhettasmi pāpakā;
a field of sesame ruined,
Ekapaṇṇā dupaṇṇā ca,
with just one or two leaves:
Tenāyaṁ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Tucchakoṭṭhasmi mūsikā;
rats in a vacant barn
Ussoḷhikāya naccanti,
dancing merrily:
Tenāyaṁ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Santhāro sattamāsiko;
carpets that for seven months
Uppāṭakehi sañchanno,
have been infested with fleas:
Tenāyaṁ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Vidhavā satta dhītaro;
seven widowed daughters
Ekaputtā duputtā ca,
with one or two children each:
Tenāyaṁ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Piṅgalā tilakāhatā;
a wife with sallow, blotchy skin
Sottaṁ pādena bodheti,
to wake him with a kick:
Tenāyaṁ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Paccūsamhi iṇāyikā;
creditors knocking at dawn,
Detha dethāti codenti,
demanding, ‘Pay up! Pay up!’:
Tenāyaṁ samaṇo sukhī”ti.
that’s why this ascetic is happy.”
“Na hi mayhaṁ brāhmaṇa,
“You’re right, brahmin, I don’t have
balībaddā catuddasa;
fourteen oxen
Ajjasaṭṭhiṁ na dissanti,
missing for the past six days:
tenāhaṁ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṁ brāhmaṇa,
You’re right, brahmin, I don’t have
tilākhettasmi pāpakā;
a field of sesame ruined,
Ekapaṇṇā dupaṇṇā ca,
with just one or two leaves:
tenāhaṁ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṁ brāhmaṇa,
You’re right, brahmin, I don’t have
tucchakoṭṭhasmi mūsikā;
rats in a vacant barn
Ussoḷhikāya naccanti,
dancing merrily:
tenāhaṁ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṁ brāhmaṇa,
You’re right, brahmin, I don’t have
santhāro sattamāsiko;
carpets that for seven months
Uppāṭakehi sañchanno,
have been infested with fleas:
tenāhaṁ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṁ brāhmaṇa,
You’re right, brahmin, I don’t have
vidhavā satta dhītaro;
seven widowed daughters
Ekaputtā duputtā ca,
with one or two children each:
tenāhaṁ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṁ brāhmaṇa,
You’re right, brahmin, I don’t have
piṅgalā tilakāhatā;
a wife with blotchy, pockmarked skin
Sottaṁ pādena bodheti,
to wake me up with a kick:
tenāhaṁ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṁ brāhmaṇa,
You’re right, brahmin, I don’t have
paccūsamhi iṇāyikā;
creditors knocking at dawn,
Detha dethāti codenti,
warning, ‘Pay up! Pay up!’:
tenāhaṁ brāhmaṇā sukhī”ti.
that’s why I’m happy, brahmin.”
Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, the brahmin said to the Buddha,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“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; evameva bhotā gotamena anekapariyāyena dhammo pakāsito.
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 for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
May I receive the going forth, the ordination in the worthy Gotama’s presence?”
Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And the brahmin received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
Arahantavaggo paṭhamo.
Tassuddānaṁ
Dhanañjānī ca akkosaṁ,
asurindaṁ bilaṅgikaṁ;
Ahiṁsakaṁ jaṭā ceva,
suddhikañceva aggikā;
Sundarikaṁ bahudhīta—
rena ca te dasāti.
Reference Translation by Bhikkhu Sujato (CC0).
At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.
Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen.
While looking for them he went to that forest grove, where he saw the Buddha sitting down cross-legged, his body set straight, and mindfulness brought to the present.
He went up to the Buddha, and recited these verses in the Buddha’s presence:
“This ascetic mustn’t have
fourteen oxen
missing for the past six days:
that’s why this ascetic is happy.
This ascetic mustn’t have
a field of sesame ruined,
with just one or two leaves:
that’s why this ascetic is happy.
This ascetic mustn’t have
rats in a vacant barn
dancing merrily:
that’s why this ascetic is happy.
This ascetic mustn’t have
carpets that for seven months
have been infested with fleas:
that’s why this ascetic is happy.
This ascetic mustn’t have
seven widowed daughters
with one or two children each:
that’s why this ascetic is happy.
This ascetic mustn’t have
a wife with sallow, blotchy skin
to wake him with a kick:
that’s why this ascetic is happy.
This ascetic mustn’t have
creditors knocking at dawn,
demanding, ‘Pay up! Pay up!’:
that’s why this ascetic is happy.”
“You’re right, brahmin, I don’t have
fourteen oxen
missing for the past six days:
that’s why I’m happy, brahmin.
You’re right, brahmin, I don’t have
a field of sesame ruined,
with just one or two leaves:
that’s why I’m happy, brahmin.
You’re right, brahmin, I don’t have
rats in a vacant barn
dancing merrily:
that’s why I’m happy, brahmin.
You’re right, brahmin, I don’t have
carpets that for seven months
have been infested with fleas:
that’s why I’m happy, brahmin.
You’re right, brahmin, I don’t have
seven widowed daughters
with one or two children each:
that’s why I’m happy, brahmin.
You’re right, brahmin, I don’t have
a wife with blotchy, pockmarked skin
to wake me up with a kick:
that’s why I’m happy, brahmin.
You’re right, brahmin, I don’t have
creditors knocking at dawn,
warning, ‘Pay up! Pay up!’:
that’s why I’m happy, brahmin.”
When he had spoken, the brahmin said to the Buddha,
“Excellent, worthy Gotama! Excellent! …
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.
I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
May I receive the going forth, the ordination in the worthy Gotama’s presence?”
And the brahmin received the going forth, the ordination in the Buddha’s presence.
Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Bhāradvāja became one of the perfected.
Ekaṁ samayaṁ bhagavā kosalesu viharati aññatarasmiṁ vanasaṇḍe.
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti.
Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi:
“Na hi nūnimassa samaṇassa,
Balībaddā catuddasa;
Ajjasaṭṭhiṁ na dissanti,
Tenāyaṁ samaṇo sukhī.
Na hi nūnimassa samaṇassa,
Tilākhettasmi pāpakā;
Ekapaṇṇā dupaṇṇā ca,
Tenāyaṁ samaṇo sukhī.
Na hi nūnimassa samaṇassa,
Tucchakoṭṭhasmi mūsikā;
Ussoḷhikāya naccanti,
Tenāyaṁ samaṇo sukhī.
Na hi nūnimassa samaṇassa,
Santhāro sattamāsiko;
Uppāṭakehi sañchanno,
Tenāyaṁ samaṇo sukhī.
Na hi nūnimassa samaṇassa,
Vidhavā satta dhītaro;
Ekaputtā duputtā ca,
Tenāyaṁ samaṇo sukhī.
Na hi nūnimassa samaṇassa,
Piṅgalā tilakāhatā;
Sottaṁ pādena bodheti,
Tenāyaṁ samaṇo sukhī.
Na hi nūnimassa samaṇassa,
Paccūsamhi iṇāyikā;
Detha dethāti codenti,
Tenāyaṁ samaṇo sukhī”ti.
“Na hi mayhaṁ brāhmaṇa,
balībaddā catuddasa;
Ajjasaṭṭhiṁ na dissanti,
tenāhaṁ brāhmaṇā sukhī.
Na hi mayhaṁ brāhmaṇa,
tilākhettasmi pāpakā;
Ekapaṇṇā dupaṇṇā ca,
tenāhaṁ brāhmaṇā sukhī.
Na hi mayhaṁ brāhmaṇa,
tucchakoṭṭhasmi mūsikā;
Ussoḷhikāya naccanti,
tenāhaṁ brāhmaṇā sukhī.
Na hi mayhaṁ brāhmaṇa,
santhāro sattamāsiko;
Uppāṭakehi sañchanno,
tenāhaṁ brāhmaṇā sukhī.
Na hi mayhaṁ brāhmaṇa,
vidhavā satta dhītaro;
Ekaputtā duputtā ca,
tenāhaṁ brāhmaṇā sukhī.
Na hi mayhaṁ brāhmaṇa,
piṅgalā tilakāhatā;
Sottaṁ pādena bodheti,
tenāhaṁ brāhmaṇā sukhī.
Na hi mayhaṁ brāhmaṇa,
paccūsamhi iṇāyikā;
Detha dethāti codenti,
tenāhaṁ brāhmaṇā sukhī”ti.
Evaṁ vutte, bhāradvājagotto brāhmaṇo bhagavantaṁ etadavoca:
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
Acirūpasampanno panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.
Arahantavaggo paṭhamo.
Tassuddānaṁ
Dhanañjānī ca akkosaṁ,
asurindaṁ bilaṅgikaṁ;
Ahiṁsakaṁ jaṭā ceva,
suddhikañceva aggikā;
Sundarikaṁ bahudhīta—
rena ca te dasāti.