snp.1.4 Suttanipata

The Farmer Bhāradvaja

Thus have I heard:

At one time the Radiant One was dwelling among the Magadhans at South Mountain near the brahmin village of Ekanāḷā. Now at that time the brahmin Kasī-Bhāradvāja had five hundred ploughs fastened to their yokes at the time of “planting”. Then in the morning the Radiant One dressed and, taking bowl and robe, went to the place where the brahmin Kasī-Bhāradvāja was working.

At that time the brahmin Kasī-Bhāradvāja’s food distribution was happening. Then the Radiant One approached the place for the distribution of food and stood to one side. The brahmin Kasī-Bhāradvāja saw the Radiant One standing for alms and said to him:

“Samaṇa, I plough and plant, and when I have ploughed and planted, I eat. You too, samaṇa, ought to plough and plant; then when you have ploughed and planted, you will eat.”

“But I too, brahmin, plough and plant, and when I have ploughed and planted, I eat.”

“But we do not see Master Gotama’s yoke or plough or ploughshare or goad or oxen; yet Master Gotama says, “I too brahmin, plough and plant, and when I have ploughed and planted, I eat.”

Then the brahmin Kasī-Bhāradvāja addressed the Radiant One in verse:

Kasī-Bhāradvāja
A ploughman, so you claim to be
but we see not your ploughmanship.
If you’re a ploughman, answer me,
make clear your ploughmanship!

Buddha
“With faith as seed and practice,
rain and learning as my yoke and plough;
my plough-pole, conscientiousness,
memory, goad and ploughshare both.

My body’s guarded, so is my speech,
Restrained is my belly’s food,
The act of Truth is my cutting-off,
Gentleness is my release.

My harnessed ox is energy—
draws safe for yoking’s end,
goes to where no sorrow is
and turns not back again.

In this way is my ploughing ploughed
towards the crop of Deathlessness—
who finishes this ploughing’s work
from all dukkha will be free.

Then Kasī-Bhāradvāja had a large bronze bowl filled with milk-rice and brought to the Radiant One. “May it please Master Gotama to eat the milk-rice, Master Gotama is a ploughman, since he does the ploughing that has the Deathless as its crop.”

Buddha
Chanting sacred verses for comestibles
is not done by me;
for those who rightly See, Brahmin,
it accords not with Dharma.
Chanting sacred verses thus
is rejected by the Buddhas,
such is the Dharma, Brahmin,
such is their practice.

A great seer with Final Knowledge, conflicts stilled.
one who has exhausted taints, is wholly free—
make offerings of food and drink to such a one:
the certain field for one who merit seeks.

When this was said the brahmin Kasī-Bhāradvāja exclaimed to the Radiant One: “Magnificent, Master Gotama! The Dharma has been clarified by Master Gotama in many ways, as though he was righting what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding a lamp in the dark so that those with eyes could see forms. I go for refuge to Master Gotama, to the Dharma and to the Saṅgha of bhikkhus. May Master Gotama remember me as an upāsaka who from today has gone for Refuge for life.”

- Translator: Laurence Khantipalo Mills

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With Bhāradvāja the Farmer

So I have heard.
At one time the Buddha was staying in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa.
Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred plows, it being the season for sowing.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working.
Now at that time Bhāradvāja the Farmer was distributing food.
Then the Buddha went to where the distribution was taking place and stood to one side.
Bhāradvāja the Farmer saw him standing for alms
and said to him,
“I plough and sow, ascetic, and then I eat.
You too should plough and sow, then you may eat.”
“I too plough and sow, brahmin, and then I eat.”
“I don’t see Master Gotama with a yoke or plow or plowshare or goad or oxen, yet he says:
‘I too plough and sow, brahmin, and then I eat.’”
Then Bhāradvāja the Farmer addressed the Buddha in verse:
“You claim to be a farmer,
but I don’t see you farming.
Tell me your farming when asked,
so I can recognize your farming.”
“Faith is my seed, austerity my rain,
and wisdom is my yoke and plough.
Conscience is my pole, mind my strap,
mindfulness my plowshare and goad.
Guarded in body and speech,
I restrict my intake of food.
I use truth as my scythe,
and gentleness is my release.
Energy is my beast of burden,
transporting me to a place of sanctuary.
It goes without turning back
where there is no sorrow.
That’s how to do the farming
that has the Deathless as its fruit.
When you finish this farming
you’re released from all suffering.”
Then Bhāradvāja the Farmer filled a large bronze dish with milk-rice and presented it to the Buddha:
“Eat the milk-rice, Master Gotama,
you are truly a farmer.
For Master Gotama does the farming that has the Deathless as its fruit.”
“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.
Serve with other food and drink
the consummate one, the great hermit,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”
“Then, Master Gotama, to whom should I give the milk-rice?”
“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 this milk-rice, except for the Realized One or one of his disciples.
Well then, brahmin, throw out the milk-rice where there is little that grows, or drop it into water that has no living creatures.”
So Bhāradvāja the Farmer dropped the milk-rice in water that had no living creatures.
And when the milk-rice was placed in the water, it 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 the milk-rice was placed in the water, it sizzled and hissed, steaming and fuming.
Then Bhāradvāja the Farmer, shocked and awestruck, went up to the Buddha, bowed down with his head at the Buddha’s feet, and said,
“Excellent, Master 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 good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
And Bhāradvāja the Farmer 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 no return to any state of existence.”
And Venerable Bhāradvāja became one of the perfected.