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Sutta Nipāta 1.4

Kasibhāradvājasutta

With Bhāradvāja the Farmer · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Magadhansmagadhesu was stayingviharati in the Southern Hillsdakkhiṇāgirismiṁ in Ekanāḷaekanāḷāyaṁ in the brahmin villagebrāhmaṇagāme.
at thatTena nowkho thenpana timesamayena of Bhāradvāja the Farmerkasibhāradvājassa of the brahminbrāhmaṇassa about fivepañcamattāni hundred plowsnaṅgalasatāni harnessedpayuttāni they werehonti at sowing timevappakāle.
thenAtha nowkho the Blessed Onebhagavā in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking bowl and robepattacīvaramādāya to whereyena of Bhāradvāja the Farmerkasibhāradvājassa of the brahminbrāhmaṇassa the work sitekammanto he approached theretenupasaṅkami.
at thatTena nowkho thenpana timesamayena of Bhāradvāja the Farmerkasibhāradvājassa of the brahminbrāhmaṇassa a food distributionparivesanā was taking placevattati.
thenAtha nowkho the Blessed Onebhagavā to whereyena the food distributionparivesanā he approached theretenupasaṅkami; having approachedupasaṅkamitvā to one sideekamantaṁ he stoodaṭṭhāsi.

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.

he sawAddasā indeedkho Bhāradvāja the farmerkasibhāradvājo the brahminbrāhmaṇo the Buddhabhagavantaṁ for almspiṇḍāya standingṭhitaṁ.
having seenDisvāna the Buddhabhagavantaṁ said thisetadavoca:
I“ahaṁ indeedkho, asceticsamaṇa, I ploughkasāmi andca I sowvapāmi andca; having ploughedkasitvā andca having sownvapitvā andca I eatbhuñjāmi.
you tooTvampi, asceticsamaṇa, you should ploughkasassu andca you should sowvapassu andca; having ploughedkasitvā andca having sownvapitvā andca you may eatbhuñjassū”ti.

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“Ahampi indeedkho, brahminbrāhmaṇa, I ploughkasāmi andca I sowvapāmi andca; having ploughedkasitvā andca having sownvapitvā andca I eatbhuñjāmī”ti.
not“Na indeedkho butpana wemayaṁ we seepassāma of the worthy onebhoto of Gotamagotamassa a yokeyugaṁ orvā a plownaṅgalaṁ orvā a plowsharephālaṁ orvā a goadpācanaṁ orvā oxenbalībadde orvā.
thenAtha andca butpana the worthy onebhavaṁ Gotamagotamo speaks thusevamāha:
I too‘ahampi indeedkho, brahminbrāhmaṇa, I ploughkasāmi andca I sowvapāmi andca; having ploughedkasitvā andca having sownvapitvā andca I eatbhuñjāmī’”ti.

“I too plough and sow, brahmin, and then I eat.” “I don’t see the worthy 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.’”

thenAtha indeedkho Bhāradvāja the Farmerkasibhāradvājo brahminbrāhmaṇo the Buddhabhagavantaṁ in versegāthāya addressedajjhabhāsi:

Then Bhāradvāja the Farmer addressed the Buddha in verse:

a farmer“Kassako you claimpaṭijānāsi,
notna butca we seepassāma yourte farmingkasiṁ;
farmingKasiṁ usno askedpucchito tellbrūhi,
so thatyathā we may knowjānemu yourte farmingkasiṁ”.

“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“Saddhā seedbījaṁ fervortapo rainvuṭṭhi,
wisdompaññā myme yoke and ploughyuganaṅgalaṁ;
conscienceHirī draft-poleīsā mindmano strapyottaṁ,
mindfulnesssati myme plowshare and goadphālapācanaṁ.

“Faith is my seed, fervor my rain, and wisdom is my yoke and plough. Conscience is my draft-pole, mind my strap, mindfulness my plowshare and goad.

guarded in bodyKāyagutto guarded in speechvacīgutto,
in foodāhāre in the bellyudare restrainedyato;
truthSaccaṁ I makekaromi as a scytheniddānaṁ,
gentlenesssoraccaṁ myme releasepamocanaṁ.

Guarded in body and speech, I restrict my intake of food. I use truth as my scythe, and gentleness is my release.

energyVīriyaṁ myme harnessed beastdhuradhorayhaṁ,
transporting to sanctuary from the yokeyogakkhemādhivāhanaṁ;
it goesGacchati without turning backanivattantaṁ,
whereyattha having gonegantvā nona one sorrowssocati.

Energy is my harnessed beast, transporting me to sanctuary from the yoke. Without turning back, it goes to where there is no sorrow.

thus thisEvamesā farmingkasī plowedkaṭṭhā,
itSā ishoti having deathlessness as fruitamatapphalā;
thisEtaṁ farmingkasiṁ having farmedkasitvāna,
from all sufferingSabbadukkhā is releasedpamuccatī”ti.

That’s how to do the farming that has freedom from death as its fruit. When you finish this farming you’re released from all suffering.”

thenAtha indeedkho Bhāradvāja the Farmerkasibhāradvājo brahminbrāhmaṇo in a largemahatiyā in a bronze cupkaṁsapātiyā milk-ricepāyasaṁ having pouredvaḍḍhetvā to the Blessed Onebhagavato presentedupanāmesi:
“may he eat“bhuñjatu the worthy onebhavaṁ Gotamagotamo milk-rice.pāyasaṁ.
a farmerKassako the worthy one;bhavaṁ;
for whichyañhi the worthy onebhavaṁ Gotamagotamo having freedom from death as its fruitamatapphalaṁ the farmingkasiṁ does he farm”kasatī”ti.

Then Bhāradvāja the Farmer poured milk-rice in a large bronze cup and presented it to the Buddha: “May the worthy Gotama eat the milk-rice! The worthy one is a farmer. For the worthy Gotama does the farming that has freedom from death as its fruit.”

verse-enchanted“Gāthābhigītaṁ for meme not fit to eatabhojaneyyaṁ,
of those who seeSampassataṁ brahminbrāhmaṇa that is notnesa the principledhammo;
verse-enchantedGāthābhigītaṁ they cast asidepanudanti the Buddhasbuddhā,
since there is the principleDhamme beingsatī brahminbrāhmaṇa that is how they livevuttiresā.

“Food enchanted by a verse isn’t fit for me to eat. 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, that’s how they live.

with otherAññena andca the consummate onekevalinaṁ the great seermahesiṁ,
with defilements endedKhīṇāsavaṁ with remorse stilledkukkuccavūpasantaṁ;
with foodAnnena with drinkpānena serveupaṭṭhahassu,
a fieldKhettaṁ forhi hetaṁ for the seeker of meritpuññapekkhassa ishotī”ti.

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

then“Atha to whomkassa and Icāhaṁ, worthybho Gotamagotama, thisimaṁ milk-ricepāyasaṁ should I give? quotation markerdammī”ti?
not“Na indeed Ikhvāhaṁ that onetaṁ, brahminbrāhmaṇa, I seepassāmi with its godssadevake worldloke with its Mārassamārake with its divinitiessabrahmake with its ascetics and brahminssassamaṇabrāhmaṇiyā populationpajāya with its gods and humanssadevamanussāya, for whomyassa thisso milk-ricepāyaso eatenbhutto properlysammā digestionpariṇāmaṁ would come togaccheyya, exceptaññatra of the Realized Onetathāgatassa orvā of a disciple of the Realized Onetathāgatasāvakassa orvā.
well thenTena indeedhi youtvaṁ, brahminbrāhmaṇa, thattaṁ milk-ricepāyasaṁ where there is little that growsappaharite orvā throw outchaḍḍehi that has no living creaturesappāṇake orvā waterudake drop it. quotation markeropilāpehī”ti.

“Then, worthy Gotama, to whom should I give the milk-rice?” “Brahmin, I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who can properly digest this milk-rice, except 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.”

thenAtha indeedkho Bhāradvāja the Farmerkasibhāradvājo the brahminbrāhmaṇo thattaṁ milk-ricepāyasaṁ without living creaturesappāṇake in the waterudake droppedopilāpesi.
thenAtha indeedkho thatso milk-ricepāyaso in the waterudake placedpakkhitto sizzlescicciṭāyati hissesciṭiciṭāyati steamssandhūpāyati fumessampadhūpāyati.
supposeSeyyathāpi just asnāma an iron cauldronphālo all daydivasaṁ heatedsantatto in the waterudake placedpakkhitto sizzlescicciṭāyati hissesciṭiciṭāyati steamssandhūpāyati fumessampadhūpāyati;
in the same wayevamevaṁ thatso milk-ricepāyaso in the waterudake placedpakkhitto sizzlescicciṭāyati hissesciṭiciṭāyati steamssandhūpāyati fumessampadhūpāyati.

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.

thenAtha indeedkho Bhāradvāja the Farmerkasibhāradvājo brahminbrāhmaṇo shockedsaṁviggo awestrucklomahaṭṭhajāto whereyena the Buddhabhagavā went up to himtenupasaṅkami; having approachedupasaṅkamitvā of the Buddhabhagavato at the feetpādesu with the headsirasā having bowed downnipatitvā to the Buddhabhagavantaṁ said thisetadavoca:
excellent“abhikkantaṁ, worthybho Gotamagotama, excellentabhikkantaṁ, worthybho Gotamagotama.
just asSeyyathāpi, worthybho Gotamagotama, the overturnednikkujjitaṁ orvā might rightukkujjeyya, the hiddenpaṭicchannaṁ orvā might revealvivareyya, to the lostmūḷhassa orvā the pathmaggaṁ might point outācikkheyya, in the darkandhakāre orvā a lamptelapajjotaṁ might holddhāreyya, people with clear eyes‘cakkhumanto formsrūpāni can seedakkhantī’ti; even soevamevaṁ by worthybhotā Gotamagotamena in many waysanekapariyāyena the teachingdhammo made clearpakāsito.
this IEsāhaṁ to the worthybhavantaṁ Gotamagotamaṁ as refugesaraṇaṁ gogacchāmi and to the teachingdhammañca and to the mendicant Saṅghabhikkhusaṅghañca,
may I receivelabheyyāhaṁ of the worthybhoto Gotamagotamassa in the presencesantike the going forthpabbajjaṁ, may I receivelabheyyaṁ the ordinationupasampadan”ti.

Then Bhāradvāja the Farmer, shocked and awestruck, went up to the Buddha, bowed down with his head to the Buddha’s feet, and said, “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?”

receivedAlattha indeedkho Bhāradvāja the Farmerkasibhāradvājo brahminbrāhmaṇo of the Blessed Onebhagavato in the presencesantike the going forthpabbajjaṁ, receivedalattha the ordinationupasampadaṁ.
not long after his ordinationAcirūpasampanno indeedkho and the venerablepanāyasmā Bhāradvājabhāradvājo aloneeko withdrawnvūpakaṭṭho diligentappamatto keenātāpī resolutepahitatto livingviharanto soon—for the sake of whichnacirasseva—yassatthāya clansmenkulaputtā rightlysammadeva from the homeagārasmā to homelessnessanagāriyaṁ go forthpabbajanti, that unsurpassed—the culmination of the spiritual pathtadanuttaraṁ—brahmacariyapariyosānaṁ in this very lifediṭṭheva in the Dhammadhamme with his own insightsayaṁ having directly knownabhiññā having realizedsacchikatvā having attainedupasampajja he livedvihāsi.
ended“Khīṇā birthjāti, completedvusitaṁ the spiritual pathbrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, there is nothing furthernāparaṁ for this placeitthattāyā”ti he understoodabbhaññāsi.
a certainAññataro andca and the venerablepanāyasmā Bhāradvājabhāradvājo of the perfected onesarahataṁ becameahosīti.
The Discourse to Bhāradvāja the FarmerKasibhāradvājasuttaṁ the fourthcatutthaṁ.

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 culmination 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.

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