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25. KasībhāradvājasuttaṁThe Discourse concerning Kasībhāradvāja
Evaṁ me sutaṁ—Thus I have heard:So I have heard. 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. 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. 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, [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. 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. ”
Atha kho Kasībhāradvājo brāhmaṇoThen the brahmin Kasībhāradvāja
mahatiyā kaṁsapātiyā pāyāsaṁ vaḍḍhetvā Bhagavato upanāmesi:having arranged milk-rice in a large bronze bowl presented it to the Fortunate One, saying:
“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. ”
“Atha kassa cāhaṁ bho Gotama imaṁ pāyāsaṁ dammī?” ti“Then to whom, reverend Gotama, should I give this milk-rice?”
“Na khvāhaṁ taṁ brāhmaṇa passāmi, sadevake loke samārake sabrahmake,“I certainly do not see, brahmin, in the world with its gods, Māra, and Brahma,
sassamaṇabrāhmaṇiyā pajāya sadevamanussāya,in this generation with its ascetics and brahmins, princes and men,
yassa so pāyāso bhutto sammā pariṇāmaṁ gaccheyya,anyone who, having eaten this milk-rice, could properly digest it,
aññatra Tathāgatassa vā Tathāgatasāvakassa vā.except a Realised One or a Realised One’s disciple.
Tena hi tvaṁ brāhmaṇa taṁ pāyāsaṁ appaharite vā chaḍḍehi,Therefore, brahmin, cast away that milk-rice where there is but little grass,
appāṇake vā udake opilāpehī” ti.or drop it into water which has no breathing creatures.”
Atha kho Kasībhāradvājo brāhmaṇo taṁ pāyāsaṁ appāṇake udake opilāpesi.Then the brahmin Kasībhāradvāja dropped that milk-rice into water which had no breathing creatures.
Atha kho so pāyāso udake pakkhittoThen that milk-rice being thrown into water
cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati,did hiss and sizzle and steam and smoke,
seyyathā pi nāma phālo divasasantatto udake pakkhittojust as a ploughshare heated for a day when thrown into water
cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati,hisses and sizzles and steams and smokes,
evam-eva so pāyāso udake pakkhittoso that milk-rice being thrown into water
cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.did hiss and sizzle and steam and smoke.
Atha kho Kasībhāradvājo brāhmaṇo, saṁviggo, lomahaṭṭhajāto,Then the brahmin Kasībhāradvāja, anxious, and horrified,
yena Bhagavā tenupasaṅkami,approached the Fortunate One,
upasaṅkamitvā Bhagavato pādesu sirasā nipatitvā,and after approaching he fell down placing his head at the Fortunate One’s feet,
Bhagavantaṁ etad-avoca:and said this to the Fortunate One:
“Abhikkantaṁ bho Gotama! Abhikkantaṁ bho Gotama!“Excellent, reverend Gotama! Excellent, reverend Gotama!
Seyyathā pi bho Gotama nikkujjitaṁ vā ukkujjeyya,Just as, reverend Gotama, one might set upright what has been overturned,
paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya,or open up what has been closed, or show a path to one who is lost,
andhakāre vā telapajjotaṁ dhāreyya cakkhumanto rūpāni dakkhintī ti,or bear an oil lamp in the darkness so that one who has eyes can see forms,
evam-evaṁ bhotā Gotamena anekapariyāyena Dhammo pakāsito.just so has the Dhamma been made clear by reverend Gotama in more than one way.
Esāhaṁ bhavantaṁ Gotamaṁ saraṇaṁ gacchāmi,I go to the reverend Gotama for refuge,
Dhammañ-ca bhikkhusaṅghañ-ca.and to the Dhamma, and to the Saṅgha of monks.
Labheyyāhaṁ bhoto Gotamassa santike pabbajjaṁ,May I receive the going forth in the presence of reverend Gotama,
labheyyaṁ upasampadan” ti.may I receive the full ordination.”
Alattha kho Kasībhāradvājo brāhmaṇoThe brahmin Kasībhāradvāja received
Bhagavato santike pabbajjaṁ, alattha upasampadaṁ.the going forth in the presence of the Fortunate One, received full ordination.
Acirūpasampanno kho panāyasmā Bhāradvājo,Then not long after ordination, venerable Bhāradvāja,
eko, vūpakaṭṭho, appamatto, ātāpī, pahitatto viharanto,while dwelling solitary, secluded, heedful, ardent, and resolute,
na cirasseva yassatthāya kulaputtāafter no long time (attained) that good for which young gentlemen
sammad-eva agārasmā anagāriyaṁ pabbajanti,rightly go forth from the house to the houseless life,
tad-anuttaraṁ brahmacariyapariyosānaṁ,that unsurpassed conclusion to the spiritual life,
diṭṭheva dhamme sayaṁ abhiññā, sacchikatvā, upasampajja vihāsi.and dwelt having known, experienced, and attained it himself in this very life.
Khīṇā jātiDestroyed is (re)birth
vusitaṁ brahmacariyaṁaccomplished is the spiritual life
kataṁ karaṇīyaṁdone is what ought to be done
nāparaṁ itthattāyā ti abbhaññāsi.there is no more of this mundane state - this he knew.
Aññataro ca kho panāyasmā Bhāradvājo Arahataṁ ahosī ti.And venerable Bhāradvāja became another of the Worthy Ones.