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Saṁyutta Nikāya 7.11 Linked Discourses 7.11
2. Upāsakavagga 2. Lay Followers
Kasibhāradvājasutta With Bhāradvāja the Farmer Kasi Bhāradvāja
Evaṁ me sutaṁ—Thus I have heard:So I have heard. This discourse recurs at Snp 1.4 with a longer narrative. Vedic hymns include invocations to the “Lord of the Field” to bless the plowing and the crops (Rig Veda 4.57.4), but it is unorthodox to see a brahmin farmer.Thus have I heard.
ekaṁ samayaṁ bhagavā magadhesu viharati dakkhiṇāgirismiṁ ekanāḷāyaṁ brāhmaṇagāme. at one time the Fortunate One was dwelling amongst the Magadhans on the Southern Hill near the brahmin village Ekanālā.At one time the Buddha was staying in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa. The Southern Hills (dakkhiṇāgiri, “Deccan”) is the Vindhya Range that lies on the southern border of Magadha, leading southwest to Avanti. The Buddha and his disciples visited there so rarely that people complained (Kd 1:53.1.3). | Ekanāḷa (“one-stalk”) appears only here.On one occasion the Blessed One was dwelling among the Magadhans at Dakkhiṇāgiri near the brahmin village of Ekanāḷa.
Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Then at that time the brahmin Kasībhāradvāja had about five hundred ploughs yoked up during the sowing season.Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred plows, it being the season for sowing. Now on that occasion the brahmin Kasi Bhāradvāja, Bhāradvāja the Ploughman, had five hundred ploughs fastened to their yokes at the time of sowing.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. Then the Fortunate One, having dressed in the morning time, after picking up his bowl and robe, approached the place where the brahmin Kasībhāradvāja was working.Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working. Then, in the morning, the Blessed One dressed and, taking bowl and robe, went to the place where the brahmin Kasi Bhāradvāja was at work.
Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Then at that time the brahmin Kasībhāradvāja’s food distribution was proceeding.Now at that time Bhāradvāja the Farmer was distributing food. Atharvaveda 6.142.3 says that the “givers” of the grain shall be inexhaustible, perhaps suggesting a food distribution practice.Now on that occasion the brahmin Kasi Bhāradvāja’s food distribution was taking place.
Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Then the Fortunate One approached the food distribution, and after approaching he stood on one side.Then the Buddha went to where the distribution was taking place and stood to one side. Then the Blessed One approached the place of the food distribution and stood to one side.
Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. The brahmin Kasībhāradvāja saw the Fortunate One standing for alms,Bhāradvāja the Farmer saw him standing for alms The brahmin Kasi Bhāradvāja saw the Blessed One standing for alms
Disvā bhagavantaṁ etadavoca: and after seeing him he said this to the Fortunate One:and said to him, and said to him:
“ahaṁ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmi. “Ascetic, I plough and I sow, and after ploughing and sowing I eat.“I plough and sow, ascetic, and then I eat. “Recluse, I plough and sow, and when I have ploughed and sown I eat.
Tvampi, samaṇa, kasassu ca vapassu ca, kasitvā ca vapitvā ca bhuñjassū”ti. You also, ascetic, should plough and sow, and after ploughing and sowing you can eat.”You too should plough and sow, then you may eat.” You too, ascetic, ought to plough and sow; then, when you have ploughed and sown, you will eat. ”
“Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti. “Brahmin, I also plough and sow, and after ploughing and sowing I eat.”“I too plough and sow, brahmin, and then I eat.” “I too, brahmin, plough and sow, and when I have ploughed and sown I eat. ”
“Na kho mayaṁ passāma bhoto gotamassa yugaṁ vā naṅgalaṁ vā phālaṁ vā pācanaṁ vā balībadde vā, atha ca pana bhavaṁ gotamo evamāha: “But we do not see the reverend Gotama’s yoke or plough or ploughshare or goad or oxen, but still the reverend Gotama said this:“I don’t see the worthy Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: “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 sow, and when I have ploughed and sown I eat. ’”
‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī’”ti. ‘Brahmin, I also plough and sow, and after ploughing and sowing I eat.’ ”‘I too plough and sow, brahmin, and then I eat.’”
Atha kho kasibhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi: Then the brahmin Kasībhāradvāja recited a verse to the Fortunate One:Then Bhāradvāja the Farmer addressed the Buddha in verse: Then the brahmin Kasi Bhāradvāja addressed the Blessed One in verse:
“Kassako paṭijānāsi, “You claim that you are a ploughman,“You claim to be a farmer, “You claim to be a man who works the plough,
na ca passāmi te kasiṁ; but we do not see your ploughing.but I don’t see you farming. But I do not see your ploughing.
Kassako pucchito brūhi, Please tell us about ploughing when askedTell me how you’re a farmer when asked: If you’re a ploughman, answer me:
kathaṁ jānemu taṁ kasin”ti. so that we may know your ploughing.”how am I to recognize your farming?” How should we understand your ploughing?”
“Saddhā bījaṁ tapo vuṭṭhi, “Confidence the seed, austerity the rain,“Faith is my seed, fervor my rain, Vedic texts are full of this sort of correspondence, but I cannot find a close match to these. Perhaps this is to be expected, as the farmer is learning something new.[The Blessed One: ] “Faith is the seed, austerity the rain,
paññā me yuganaṅgalaṁ; wisdom is my yoke and plough,and wisdom is my yoke and plough. Wisdom my yoke and plough;
Hirī īsā mano yottaṁ, conscience the pole, mind is the strap,Conscience is my draft-pole, mind my strap, Shame is the pole, mind the yoke-tie,
sati me phālapācanaṁ. mindfulness is my ploughshare and goad.mindfulness my plowshare and goad. Mindfulness my ploughshare and goad.
Kāyagutto vacīgutto, With body guarded, speech guarded,Guarded in body and speech, “Guarded in body, guarded in speech,
āhāre udare yato; and stomach restrained regarding food,I restrict my intake of food. Controlled in my appetite for food,
Saccaṁ karomi niddānaṁ, I make truth the mower,I use truth as my scythe, I use truth as my weeding-hook,
soraccaṁ me pamocanaṁ. temperance the setting free (of the yoke).and gentleness is my release. And gentleness as my unyoking.
Vīriyaṁ me dhuradhorayhaṁ, Energy my beast of burden,Energy is my harnessed beast, “Energy is my beast of burden,
yogakkhemādhivāhanaṁ; the vehicle yoked to security -transporting me to sanctuary from the yoke. Yogakkhema (“sanctuary from the yoke”) is a metaphor for Nibbāna that draws from the literal sense of khema as an oasis or sanctuary for men and beasts. After a hard day’s journey, a caravan would stop to rest, “unyoke” the draft animals, lay down the burden, and refresh themselves in the cool waters.Carrying me to security from bondage.
Gacchati anivattantaṁ, without turning back it goesWithout turning back, it goes It goes ahead without stopping
yattha gantvā na socati. to that place where, having gone, one does not grieve.to where there is no sorrow. To where, having gone, one does not sorrow .
Evamesā kasī kaṭṭhā, Thus this ploughing has been ploughedThat’s how to do the farming “In such a way this ploughing is done
sā hoti amatapphalā; that produces the fruit of the deathless,that has freedom from death as its fruit. Which has the Deathless as its fruit.
Etaṁ kasiṁ kasitvāna, and after ploughing this ploughingWhen you finish this farming Having finished this work of ploughing,
sabbadukkhā pamuccatī”ti. one is set free from all suffering.”you’re released from all suffering.” One is released from all suffering. ”
“Bhuñjatu bhavaṁ gotamo. “Eat this milk-rice, reverend Gotama,“May the worthy Gotama eat! “Let Master Gotama eat!
Kassako bhavaṁ. the reverend one is a ploughman,The worthy one is a farmer. The worthy is a ploughman,
Yañhi bhavaṁ gotamo amatapphalampi kasiṁ kasatī”ti. for the reverend Gotama ploughs the ploughing which has the deathless as fruit.”For the worthy Gotama does the farming that has freedom from death as its fruit.” since Master Gotama does ploughing that has even the Deathless as its fruit. ”
“Gāthābhigītaṁ me abhojaneyyaṁ, “I will not eat what is gained through chanting verses,“Food enchanted by a verse isn’t fit for me to eat. “Food over which verses have been sung
Sampassataṁ brāhmaṇa nesa dhammo; that is not the Dhamma, brahmin, of those who see,That’s not the principle of those who see, brahmin.
Gāthābhigītaṁ panudanti buddhā, Buddhas reject what is gained through chanting verses,The Buddhas cast aside things enchanted with verses.
Dhamme sati brāhmaṇa vuttiresā. while Dhamma lasts, brahmin, this is their way of life.Since there is such a principle, brahmin, that’s how they live.
Aññena ca kevalinaṁ mahesiṁ, Another great sage, who is fully adept,Serve with other food and drink
Khīṇāsavaṁ kukkuccavūpasantaṁ; pollutant-free, at peace regarding worry (about wrong-doing),the consummate one, the great seer,
Annena pānena upaṭṭhahassu, attend to with food and drink,with defilements ended and remorse stilled.
Khettañhi taṁ puññapekkhassa hotī”ti. for that is the field for those who look for merit.”For he is the field for the seeker of merit.” For he is the field for one seeking merit. ”
Evaṁ vutte, kasibhāradvājo brāhmaṇo bhagavantaṁ etadavoca: When he had spoken, the brahmin Bhāradvāja the Farmer said to the Buddha, Having said this, the brahmin Kasi Bhāradvāja said to the Blessed One:
“abhikkantaṁ, bho gotama …pe… “Excellent, worthy Gotama … “Magnificent, Master Gotama!
ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” remember me as a lay follower who from today has gone for refuge for life. ”