With Bhāradvāja of Sundarikā on the Sacrificial Cake

“I am no brahmin, nor am I a ruler,*Here rājaputta is a synonym of khattiya.nor peasant nor anything else.Fully understanding the clan of ordinary people,I wander in the world owning nothing, reflective.

“Na brāhmaṇo nomhi na rājaputto, Na vessāyano uda koci nomhi; Gottaṁ pariññāya puthujjanānaṁ, Akiñcano manta carāmi loke.

“I am no brahmin, nor am I a ruler,*Here rājaputta is a synonym of khattiya.“Na brāhmaṇo nomhi na rājaputto, nor peasant nor anything else.Na vessāyano uda koci nomhi; Fully understanding the clan of ordinary people,Gottaṁ pariññāya puthujjanānaṁ, I wander in the world owning nothing, reflective.Akiñcano manta carāmi loke.

Clad in my cloak, I wander without home,my hair shorn, quenched.Since I’m unburdened by the 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.it’s inappropriate to ask me about clan.”

Saṅghāṭivāsī agaho carāmi, *agaho → agiho (pts-vp-pli1); ageho (katthaci)Nivuttakeso abhinibbutatto; Alippamāno idha māṇavehi, Akallaṁ maṁ brāhmaṇa pucchasi gottapañhaṁ”.

Clad in my cloak, I wander without home,Saṅghāṭivāsī agaho carāmi, *agaho → agiho (pts-vp-pli1); ageho (katthaci)my hair shorn, quenched.Nivuttakeso abhinibbutatto; Since I’m unburdened by the 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.Alippamāno idha māṇavehi, it’s inappropriate to ask me about clan.”Akallaṁ maṁ brāhmaṇa pucchasi gottapañhaṁ”.

“Actually sir, when brahmins meet they politelyask each other whether they are brahmins.”

“Pucchanti ve bho brāhmaṇā brāhmaṇebhi, Saha brāhmaṇo no bhavan”ti.

“Actually sir, when brahmins meet they politely“Pucchanti ve bho brāhmaṇā brāhmaṇebhi, ask each other whether they are brahmins.”Saha brāhmaṇo no bhavan”ti.

“Well, if you say that you’re a brahmin,and that I am not,I 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.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.

“Brāhmaṇo hi ce tvaṁ brūsi, Mañca brūsi abrāhmaṇaṁ; Taṁ taṁ sāvittiṁ pucchāmi, Tipadaṁ catuvīsatakkharaṁ”.

“Well, if you say that you’re a brahmin,“Brāhmaṇo hi ce tvaṁ brūsi, and that I am not,Mañca brūsi abrāhmaṇaṁ; I 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.Taṁ taṁ sāvittiṁ pucchāmi, 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.Tipadaṁ catuvīsatakkharaṁ”.

“On what grounds have seers and men,aristocrats and brahmins here in the worldperformed so many different sacrifices to the gods?”

“Kiṁ nissitā isayo manujā, Khattiyā brāhmaṇā devatānaṁ; *Khattiyā brāhmaṇā → paṭhamapādanto (bj)Yaññamakappayiṁsu puthū idha loke”. *puthū idha loke → dutiyapādanto (bj); puthūdha loke (sya-all)

“On what grounds have seers and men,“Kiṁ nissitā isayo manujā, aristocrats and brahmins here in the worldKhattiyā brāhmaṇā devatānaṁ; *Khattiyā brāhmaṇā → paṭhamapādanto (bj)performed so many different sacrifices to the gods?”Yaññamakappayiṁsu puthū idha loke”. *puthū idha loke → dutiyapādanto (bj); puthūdha loke (sya-all)

“During a sacrifice, should a past-master, <j>a knowledge master,receive an oblation, it profits the donor, I say.”

“Yadantagū vedagū yaññakāle, Yassāhutiṁ labhe tassijjheti brūmi”.

“During a sacrifice, should a past-master, <j>a knowledge master,“Yadantagū vedagū yaññakāle, receive an oblation, it profits the donor, I say.”Yassāhutiṁ labhe tassijjheti brūmi”.

“Then clearly my oblation will be profitable,”said the brahmin,“since I have met such a knowledge master.It’s because I’d never met anyone like youthat 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).

“Addhā hi tassa hutamijjhe, (iti brāhmaṇo) Yaṁ tādisaṁ vedagumaddasāma; Tumhādisānañhi adassanena, Añño jano bhuñjati pūraḷāsaṁ”.

“Then clearly my oblation will be profitable,”“Addhā hi tassa hutamijjhe, said the brahmin,(iti brāhmaṇo) “since I have met such a knowledge master.Yaṁ tādisaṁ vedagumaddasāma; It’s because I’d never met anyone like youTumhādisānañhi adassanena, 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).Añño jano bhuñjati pūraḷāsaṁ”.

“So then, brahmin, since you have approached meas a seeker of the good, ask.*Norman and Bodhi both have “approach and ask”, but upasaṅkamma is absolutive: he is already there.Perhaps you may find here someone intelligent,peaceful, unclouded, untroubled, <j>with no need for hope.”

“Tasmātiha tvaṁ brāhmaṇa atthena, Atthiko upasaṅkamma puccha; Santaṁ vidhūmaṁ anīghaṁ nirāsaṁ, Appevidha abhivinde sumedhaṁ”.

“So then, brahmin, since you have approached me“Tasmātiha tvaṁ brāhmaṇa atthena, as a seeker of the good, ask.*Norman and Bodhi both have “approach and ask”, but upasaṅkamma is absolutive: he is already there.Atthiko upasaṅkamma puccha; Perhaps you may find here someone intelligent,Santaṁ vidhūmaṁ anīghaṁ nirāsaṁ, peaceful, unclouded, untroubled, <j>with no need for hope.”Appevidha abhivinde sumedhaṁ”.

“Worthy Gotama, I like to sacrificeand wish to perform a sacrifice. Please advise me,for I do not understandwhere an oblation is profitable; tell me this.”

“Yaññe ratohaṁ bho gotama, Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi; Anusāsatu maṁ bhavaṁ, Yattha hutaṁ ijjhate brūhi me taṁ”.

“Worthy Gotama, I like to sacrifice“Yaññe ratohaṁ bho gotama, and wish to perform a sacrifice. Please advise me,Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi; for I do not understandAnusāsatu maṁ bhavaṁ, where an oblation is profitable; tell me this.”Yattha hutaṁ ijjhate brūhi me taṁ”.

Don’t ask about birth, ask about conduct;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”.A steadfast sage, even though from a low class family,is a thoroughbred checked by conscience.

Mā jātiṁ pucchī caraṇañca puccha, Kaṭṭhā have jāyati jātavedo; Nīcākulīnopi munī dhitīmā, Ājāniyo hoti hirīnisedho.

Don’t ask about birth, ask about conduct;Mā jātiṁ pucchī caraṇañca puccha, 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”.Kaṭṭhā have jāyati jātavedo; A steadfast sage, even though from a low class family,Nīcākulīnopi munī dhitīmā, is a thoroughbred checked by conscience.Ājāniyo hoti hirīnisedho.

Tamed by truth, fulfilled by taming,a complete knowledge master <j>who has completed the spiritual journey—that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Saccena danto damasā upeto, Vedantagū vūsitabrahmacariyo; Kālena tamhi habyaṁ pavecche, Yo brāhmaṇo puññapekkho yajetha. *puññapekkho → puññapekho (bj, pts-vp-pli1)

Tamed by truth, fulfilled by taming,Saccena danto damasā upeto, a complete knowledge master <j>who has completed the spiritual journey—Vedantagū vūsitabrahmacariyo; that is where a brahmin seeking meritKālena tamhi habyaṁ pavecche, should bestow a timely oblation as sacrifice.Yo brāhmaṇo puññapekkho yajetha. *puññapekkho → puññapekho (bj, pts-vp-pli1)

Those who have left sensuality behind, <j>wandering homeless,self-controlled, straight as a shuttle—that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye kāme hitvā agahā caranti, Susaññatattā tasaraṁva ujjuṁ; Kālena tesu habyaṁ pavecche, Yo brāhmaṇo puññapekkho yajetha.

Those who have left sensuality behind, <j>wandering homeless,Ye kāme hitvā agahā caranti, self-controlled, straight as a shuttle—Susaññatattā tasaraṁva ujjuṁ; that is where a brahmin seeking meritKālena tesu habyaṁ pavecche, should bestow a timely oblation as sacrifice.Yo brāhmaṇo puññapekkho yajetha.

Those freed of greed, with senses stilled,like the moon released from the eclipse—that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye vītarāgā susamāhitindriyā, Candova rāhuggahaṇā pamuttā; Kālena tesu habyaṁ pavecche, Yo brāhmaṇo puññapekkho yajetha.

Those freed of greed, with senses stilled,Ye vītarāgā susamāhitindriyā, like the moon released from the eclipse—Candova rāhuggahaṇā pamuttā; that is where a brahmin seeking meritKālena tesu habyaṁ pavecche, should bestow a timely oblation as sacrifice.Yo brāhmaṇo puññapekkho yajetha.

They wander the world unobstructed,always mindful, calling nothing their own—that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Asajjamānā vicaranti loke, Sadā satā hitvā mamāyitāni; Kālena tesu habyaṁ pavecche, Yo brāhmaṇo puññapekkho yajetha.

They wander the world unobstructed,Asajjamānā vicaranti loke, always mindful, calling nothing their own—Sadā satā hitvā mamāyitāni; that is where a brahmin seeking meritKālena tesu habyaṁ pavecche, should bestow a timely oblation as sacrifice.Yo brāhmaṇo puññapekkho yajetha.

Having left sensuality behind, <j>wandering triumphant,knowing the end of rebirth and death,quenched and cool as a lake:the Realized One is worthy of the sacrificial cake.

Yo kāme hitvā abhibhuyyacārī, Yo vedi jātīmaraṇassa antaṁ; *jātīmaraṇassa → jātimaraṇassa (bj)Parinibbuto udakarahadova sīto, Tathāgato arahati pūraḷāsaṁ.

Having left sensuality behind, <j>wandering triumphant,Yo kāme hitvā abhibhuyyacārī, knowing the end of rebirth and death,Yo vedi jātīmaraṇassa antaṁ; *jātīmaraṇassa → jātimaraṇassa (bj)quenched and cool as a lake:Parinibbuto udakarahadova sīto, the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

Good among the good, far from the bad,the Realized One has infinite wisdom.Unsullied in this life and the next:the Realized One is worthy of the sacrificial cake.

Samo samehi visamehi dūre, Tathāgato hoti anantapañño; Anūpalitto idha vā huraṁ vā, Tathāgato arahati pūraḷāsaṁ.

Good among the good, far from the bad,Samo samehi visamehi dūre, the Realized One has infinite wisdom.Tathāgato hoti anantapañño; Unsullied in this life and the next:Anūpalitto idha vā huraṁ vā, the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

In whom dwells no deceit or conceit,rid of greed, unselfish, with no need for hope,with anger cast aside, quenched,a brahmin rid of sorrow’s stain:the Realized One is worthy of the sacrificial cake.

Yamhi na māyā vasati na māno, Yo vītalobho amamo nirāso; Paṇunnakodho abhinibbutatto, Yo brāhmaṇo sokamalaṁ ahāsi; Tathāgato arahati pūraḷāsaṁ.

In whom dwells no deceit or conceit,Yamhi na māyā vasati na māno, rid of greed, unselfish, with no need for hope,Yo vītalobho amamo nirāso; with anger cast aside, quenched,Paṇunnakodho abhinibbutatto, a brahmin rid of sorrow’s stain:Yo brāhmaṇo sokamalaṁ ahāsi; the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

He has given up the mind’s home,and has no possessions at all.Not grasping to this life or the next:the Realized One is worthy of the sacrificial cake.

Nivesanaṁ yo manaso ahāsi, Pariggahā yassa na santi keci; Anupādiyāno idha vā huraṁ vā, Tathāgato arahati pūraḷāsaṁ.

He has given up the mind’s home,Nivesanaṁ yo manaso ahāsi, and has no possessions at all.Pariggahā yassa na santi keci; Not grasping to this life or the next:Anupādiyāno idha vā huraṁ vā, the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

Serene, he has crossed the flood,and has understood the teaching with ultimate view.With defilements ended, bearing his final body:the Realized One is worthy of the sacrificial cake.

Samāhito yo udatāri oghaṁ, Dhammaṁ caññāsi paramāya diṭṭhiyā; Khīṇāsavo antimadehadhārī, Tathāgato arahati pūraḷāsaṁ.

Serene, he has crossed the flood,Samāhito yo udatāri oghaṁ, and has understood the teaching with ultimate view.Dhammaṁ caññāsi paramāya diṭṭhiyā; With defilements ended, bearing his final body:Khīṇāsavo antimadehadhārī, the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

In whom desire to be reborn, and caustic speechare cleared and ended, and are no more;that knowledge master, everywhere free:the Realized One is worthy of the sacrificial cake.

Bhavāsavā yassa vacī kharā ca, Vidhūpitā atthagatā na santi; Sa vedagū sabbadhi vippamutto, Tathāgato arahati pūraḷāsaṁ.

In whom desire to be reborn, and caustic speechBhavāsavā yassa vacī kharā ca, are cleared and ended, and are no more;Vidhūpitā atthagatā na santi; that knowledge master, everywhere free:Sa vedagū sabbadhi vippamutto, the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

He has slipped his chains, he’s chained no more,among those caught in conceit he is free of conceit;he has fully understood suffering <j>with its field and ground:the Realized One is worthy of the sacrificial cake.

Saṅgātigo yassa na santi saṅgā, Yo mānasattesu amānasatto; Dukkhaṁ pariññāya sakhettavatthuṁ, Tathāgato arahati pūraḷāsaṁ.

He has slipped his chains, he’s chained no more,Saṅgātigo yassa na santi saṅgā, among those caught in conceit he is free of conceit;Yo mānasattesu amānasatto; he has fully understood suffering <j>with its field and ground:Dukkhaṁ pariññāya sakhettavatthuṁ, the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

Not relying on hope, seeing seclusion,well past the views proclaimed by others.In him there are no supporting conditions at all:the Realized One is worthy of the sacrificial cake.

Āsaṁ anissāya vivekadassī, Paravediyaṁ diṭṭhimupātivatto; Ārammaṇā yassa na santi keci, Tathāgato arahati pūraḷāsaṁ.

Not relying on hope, seeing seclusion,Āsaṁ anissāya vivekadassī, well past the views proclaimed by others.Paravediyaṁ diṭṭhimupātivatto; In him there are no supporting conditions at all:Ārammaṇā yassa na santi keci, the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

He has comprehended all things, high and low,cleared them and ended them, so they are no more.Peaceful, freed in the ending of grasping:the Realized One is worthy of the sacrificial cake.

Paroparā yassa samecca dhammā, *Paroparā → parovarā (bj, pts-vp-pli1)Vidhūpitā atthagatā na santi; Santo upādānakhaye vimutto, Tathāgato arahati pūraḷāsaṁ.

He has comprehended all things, high and low,Paroparā yassa samecca dhammā, *Paroparā → parovarā (bj, pts-vp-pli1)cleared them and ended them, so they are no more.Vidhūpitā atthagatā na santi; Peaceful, freed in the ending of grasping:Santo upādānakhaye vimutto, the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

He sees the ending of rebirth’s fetter,and has cast aside all manner of desire.Pure, stainless, immaculate, flawless:the Realized One is worthy of the sacrificial cake.

Saṁyojanaṁ jātikhayantadassī, Yopānudi rāgapathaṁ asesaṁ; Suddho nidoso vimalo akāco, *akāco → akāmo (bj, sya-all)Tathāgato arahati pūraḷāsaṁ.

He sees the ending of rebirth’s fetter,Saṁyojanaṁ jātikhayantadassī, and has cast aside all manner of desire.Yopānudi rāgapathaṁ asesaṁ; Pure, stainless, immaculate, flawless:Suddho nidoso vimalo akāco, *akāco → akāmo (bj, sya-all)the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

Not seeing himself in terms of a self,he is stilled, sincere, and steadfast.Imperturbable, kind, wishless:the Realized One is worthy of the sacrificial cake.

Yo attano attānaṁ nānupassati, *attano attānaṁ → attanāttānaṁ (bj, sya-all)Samāhito ujjugato ṭhitatto; Sa ve anejo akhilo akaṅkho, Tathāgato arahati pūraḷāsaṁ.

Not seeing himself in terms of a self,Yo attano attānaṁ nānupassati, *attano attānaṁ → attanāttānaṁ (bj, sya-all)he is stilled, sincere, and steadfast.Samāhito ujjugato ṭhitatto; Imperturbable, kind, wishless:Sa ve anejo akhilo akaṅkho, the Realized One is worthy of the sacrificial cake.Tathāgato arahati pūraḷāsaṁ.

He harbors no delusions within at all,he has insight into all things.He bears his final body,attained to the state of grace, the supreme awakening.That’s how the purity of a spirit is defined:*Here the Buddha refers to himself as a yakkha.the Realized One is worthy of the sacrificial cake.”

Mohantarā yassa na santi keci, Sabbesu dhammesu ca ñāṇadassī; Sarīrañca antimaṁ dhāreti, Patto ca sambodhimanuttaraṁ sivaṁ; Ettāvatā yakkhassa suddhi, Tathāgato arahati pūraḷāsaṁ”.

He harbors no delusions within at all,Mohantarā yassa na santi keci, he has insight into all things.Sabbesu dhammesu ca ñāṇadassī; He bears his final body,Sarīrañca antimaṁ dhāreti, attained to the state of grace, the supreme awakening.Patto ca sambodhimanuttaraṁ sivaṁ; That’s how the purity of a spirit is defined:*Here the Buddha refers to himself as a yakkha.Ettāvatā yakkhassa suddhi, the Realized One is worthy of the sacrificial cake.”Tathāgato arahati pūraḷāsaṁ”.

“Let my oblation be a true offering,since I have found such a knowledge master!I see divinity in person! <j>Accept my offering, Blessed One:*Contrast DN 13:14.1.please eat my sacrificial cake.”

“Hutañca mayhaṁ hutamatthu saccaṁ, *Hutañca → hutaṁ ca (bj); huttañca (mr)Yaṁ tādisaṁ vedagunaṁ alatthaṁ; Brahmā hi sakkhi paṭigaṇhātu me bhagavā, Bhuñjatu me bhagavā pūraḷāsaṁ”.

“Let my oblation be a true offering,“Hutañca mayhaṁ hutamatthu saccaṁ, *Hutañca → hutaṁ ca (bj); huttañca (mr)since I have found such a knowledge master!Yaṁ tādisaṁ vedagunaṁ alatthaṁ; I see divinity in person! <j>Accept my offering, Blessed One:*Contrast DN 13:14.1.Brahmā hi sakkhi paṭigaṇhātu me bhagavā, please eat my sacrificial cake.”Bhuñjatu me bhagavā pūraḷāsaṁ”.

“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.That’s not the principle of those who see, brahmin.The Buddhas cast aside things enchanted with verses.Since there is such a principle, brahmin, <j>that’s how they live.

“Gāthābhigītaṁ me abhojaneyyaṁ, Sampassataṁ brāhmaṇa nesa dhammo; Gāthābhigītaṁ panudanti buddhā, Dhamme satī brāhmaṇa vuttiresā.

“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.“Gāthābhigītaṁ me abhojaneyyaṁ, That’s not the principle of those who see, brahmin.Sampassataṁ brāhmaṇa nesa dhammo; The Buddhas cast aside things enchanted with verses.Gāthābhigītaṁ panudanti buddhā, Since there is such a principle, brahmin, <j>that’s how they live.Dhamme satī brāhmaṇa vuttiresā.

Serve with other food and drinkthe consummate one, the great seer,with defilements ended and remorse stilled.For he is the field for the seeker of merit.”

Aññena ca kevalinaṁ mahesiṁ, Khīṇāsavaṁ kukkuccavūpasantaṁ; Annena pānena upaṭṭhahassu, Khettañhi taṁ puññapekkhassa hoti”.

Serve with other food and drinkAññena ca kevalinaṁ mahesiṁ, the consummate one, the great seer,Khīṇāsavaṁ kukkuccavūpasantaṁ; with defilements ended and remorse stilled.Annena pānena upaṭṭhahassu, For he is the field for the seeker of merit.”Khettañhi taṁ puññapekkhassa hoti”.

“Please, Blessed One, help me understand:now that I have found your teaching,when I look for someone during a sacrifice,who should eat the <j>religious donation of one like me?”

“Sādhāhaṁ bhagavā tathā vijaññaṁ, Yo dakkhiṇaṁ bhuñjeyya mādisassa; Yaṁ yaññakāle pariyesamāno, Pappuyya tava sāsanaṁ”.

“Please, Blessed One, help me understand:“Sādhāhaṁ bhagavā tathā vijaññaṁ, now that I have found your teaching,Yo dakkhiṇaṁ bhuñjeyya mādisassa; when I look for someone during a sacrifice,Yaṁ yaññakāle pariyesamāno, who should eat the <j>religious donation of one like me?”Pappuyya tava sāsanaṁ”.

“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.whose mind is unclouded,who is liberated from sensual pleasures,and who has cast aside dullness.

“Sārambhā yassa vigatā, Cittaṁ yassa anāvilaṁ; Vippamutto ca kāmehi, Thinaṁ yassa panūditaṁ.

“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.“Sārambhā yassa vigatā, whose mind is unclouded,Cittaṁ yassa anāvilaṁ; who is liberated from sensual pleasures,Vippamutto ca kāmehi, and who has cast aside dullness.Thinaṁ yassa panūditaṁ.

One who has erased perimeters and limits,expert in birth and death,a sage, blessed with sagacity.When such a person comes to the sacrifice,

Sīmantānaṁ vinetāraṁ, Jātimaraṇakovidaṁ; Muniṁ moneyyasampannaṁ, Tādisaṁ yaññamāgataṁ.

One who has erased perimeters and limits,Sīmantānaṁ vinetāraṁ, expert in birth and death,Jātimaraṇakovidaṁ; a sage, blessed with sagacity.Muniṁ moneyyasampannaṁ, When such a person comes to the sacrifice,Tādisaṁ yaññamāgataṁ.

get rid of your scowl!Honor them with cupped palms,and venerate them with food and drink,and in this way your religious donation will succeed.”

Bhakuṭiṁ vinayitvāna, *Bhakuṭiṁ → bhukuṭiṁ (bj); bhākuṭiṁ (si mn21:12 [Kakacūpamasutta])Pañjalikā namassatha; Pūjetha annapānena, Evaṁ ijjhanti dakkhiṇā”.

get rid of your scowl!Bhakuṭiṁ vinayitvāna, *Bhakuṭiṁ → bhukuṭiṁ (bj); bhākuṭiṁ (si mn21:12 [Kakacūpamasutta])Honor them with cupped palms,Pañjalikā namassatha; and venerate them with food and drink,Pūjetha annapānena, and in this way your religious donation will succeed.”Evaṁ ijjhanti dakkhiṇā”.

“The Buddha is worthy of the sacrificial cake,he is the supreme field of merit,recipient of gifts from the whole world;what’s given to the worthy one is very fruitful.”

“Buddho bhavaṁ arahati pūraḷāsaṁ, Puññakhettamanuttaraṁ; Āyāgo sabbalokassa, Bhoto dinnaṁ mahapphalan”ti.

“The Buddha is worthy of the sacrificial cake,“Buddho bhavaṁ arahati pūraḷāsaṁ, he is the supreme field of merit,Puññakhettamanuttaraṁ; recipient of gifts from the whole world;Āyāgo sabbalokassa, what’s given to the worthy one is very fruitful.”Bhoto dinnaṁ mahapphalan”ti.