Thus have I heard. On one occasion the Blessed One was dwelling among the Magadhans at Dakkhiṇāgiri near the brahmin village of Ekanāḷa. Now on that occasion the brahmin Kasi Bhāradvāja, Bhāradvāja the Ploughman, had five hundred ploughs fastened to their yokes at the time of sowing. 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.
Now on that occasion the brahmin Kasi Bhāradvāja’s food distribution was taking place Then the Blessed One approached the place of the food distribution and stood to one side. The brahmin Kasi Bhāradvāja saw the Blessed One standing for alms and said to him:
“Recluse, I plough and sow, and when I have ploughed and sown I eat. You too, ascetic, ought to plough and sow; then, when you have ploughed and sown, you will eat.”
“I too, brahmin, plough and sow, and when I have ploughed and sown 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 sow, and when I have ploughed and sown I eat.’“
Then the brahmin Kasi Bhāradvāja addressed the Blessed One in verse:
662 “You claim to be a man who works the plough,
But I do not see your ploughing.
If you’re a ploughman, answer me:
How should we understand your ploughing?”
[The Blessed One:]
663 “Faith is the seed, austerity the rain,
Wisdom my yoke and plough;
Shame is the pole, mind the yoke-tie,
Mindfulness my ploughshare and goad.
664 “Guarded in body, guarded in speech,
Controlled in my appetite for food,
I use truth as my weeding-hook,
And gentleness as my unyoking.
665 “Energy is my beast of burden,
Carrying me to security from bondage.
It goes ahead without stopping
To where, having gone, one does not sorrow.
666 “In such a way this ploughing is done
Which has the Deathless as its fruit.
Having finished this work of ploughing,
One is released from all suffering.”
“Let Master Gotama eat! The worthy is a ploughman, since Master Gotama does ploughing that has even the Deathless as its fruit.”
667–68 “Food over which verses have been sung
… (verses = 636–37) …
For he is the field for one seeking merit.”
When this was said, the brahmin Kasi Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
At Sāvatthi. Then, in the morning, the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya. Then the brahmin Udaya filled the Blessed One’s bowl with rice. A second time in the morning the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya…. A third time in the morning the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya.Then a third time the brahmin Udaya filled the Blessed One’s bowl with rice, after which he said to the Blessed One: “This pesky ascetic Gotama keeps coming again and again.”
[The Blessed One:]
669 “Again and again, they sow the seed;
Again and again, the sky-god sends down rain;
Again and again, ploughmen plough the field;
Again and again, grain comes to the realm.
670 “Again and again, the mendicants beg;
Again and again, the donors give;
When donors have given again and again,
Again and again they go to heaven.
671 “Again and again, the dairy folk draw milk;
Again and again, the calf goes to its mother;
Again and again, one wearies and trembles;
Again and again, the dolt enters the womb;
Again and again, one is born and dies;
Again and again, they take one to the cemetery.
672 “But when one has obtained the path
That leads to no more renewed existence,
Having become broad in wisdom,
One is not born again and again!”
When this was said, the brahmin Udaya said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
At Sāvatthi. Now on that occasion the Blessed One was afflicted by winds and the Venerable Upavāṇa was his attendant. Then the Blessed One addressed the Venerable Upavāṇa thus: “Come now, Upavāṇa, find some hot water for me.”
“Yes, venerable sir,” the Venerable Upavāṇa replied. Then he dressed and, taking bowl and robe, went to the residence of the brahmin Devahita, where he stood silently to one side. The brahmin Devahita saw the Venerable Upavāṇa standing silently to one side and addressed him in verse:
673 “Silent, the worthy one stands,
Shaven-headed, clad in a stitched robe.
What do you want, what do you seek,
What have you come here to beg?”
[The Venerable Upavāṇa:]
674 “The Arahant, the Fortunate One in the world,
The Sage, is afflicted with winds.
If there is any hot water, brahmin,
Please give it for the Sage.
675 “He is worshipped by those worthy of worship,
Honoured by those worthy of honour,
Respected by those worthy of respect:
It is to him that I wish to take it.”
Then the brahmin Devahita ordered a man to bring a carrying pole with hot water and presented a bag of molasses to the Venerable Upavāṇa. Then the Venerable Upavāṇa approached the Blessed One. He had the Blessed One bathed with the hot water, and he mixed the molasses with hot water and offered it to him. Then the Blessed One’s ailment subsided.
Then the brahmin Devahita approached the Blessed One and exchanged greetings with him, after which he sat down to one side and addressed the Blessed One in verse:
676 “Where should one give a proper gift?
Where does a gift bear great fruit?
How, for one bestowing alms,
Does an offering bring success — just how?”
[The Blessed One:]
677 “One who has known his past abodes,
Who sees heaven and the plane of woe,
Who has reached the destruction of birth,
A sage consummate in direct knowledge:
678 Here one should give a proper gift,
Here a gift bears great fruit.
That’s how, for one bestowing alms,
An offering brings success — just so!”
When this was said, the brahmin Devahita said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
At Sāvatthi. Then a certain affluent brahmin, shabby, clad in a shabby cloak, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side, and the Blessed One then said to him: “Why now, brahmin, are you so shabby, clad in a shabby cloak?”
“Here, Master Gotama, my four sons, instigated by their wives, have expelled me from the house.”
“Well then, brahmin, learn these verses and recite them when the multitude has assembled in the meeting hall with your sons sitting together there:
679 “Those at whose birth I took delight
And whose success I much desired,
Being instigated by their wives,
Chase me out as dogs chase swine.
680 “These evil fellows are indeed mean,
Although they call me, ‘Dad, dear Dad.’
They’re demons in the guise of sons
To abandon me when I’ve grown old.
681 “As an old horse of no more use
Is led away from its fodder,
So the old father of those boys
Begs for alms at others’ homes.
682 “Better for me is the staff I use
Than those disobedient sons;
For the staff drives off the wild bull
And drives away the wild dog.
683 “In the dark it goes before me,
In the deep it gives me support.
By the gracious power of the staff,
If I stumble I still stand firm.”
Then that affluent brahmin, having learned these verses in the presence of the Blessed One, recited them when the multitude had assembled in the meeting hall with his sons sitting together there:
684–88 “Those at whose birth I took delight …
If I stumble I still stand firm.”
Then the sons led that affluent brahmin to their house, bathed him, and each gave him a pair of clothes. Then that affluent brahmin, having taken one pair of clothes, approached the Blessed One and exchanged greetings with him. Then he sat down to one side and said to the Blessed One: “Master Gotama, we brahmins seek a teacher’s fee for our teacher. Let Master Gotama accept a teacher’s fee from me.” The Blessed One accepted out of compassion.
Then that affluent brahmin said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
At Sāvatthi. Now on that occasion a brahmin named Mānatthaddha, Stiff with Conceit, was residing at Sāvatthi. He did not pay homage to his mother or father, nor to his teacher or eldest brother. Now on that occasion the Blessed One was teaching the Dhamma surrounded by a large assembly. Then it occurred to the brahmin Mānatthaddha: “This ascetic Gotama is teaching the Dhamma surrounded by a large assembly. Let me approach him. If the ascetic Gotama addresses me, then I will address him in turn. But if he does not address me, neither will I address him.”
Then the brahmin Mānatthaddha approached the Blessed One and stood silently to one side, but the Blessed One did not address him. Then the brahmin Mānatthaddha, thinking, “This ascetic Gotama doesn’t know anything,” wanted to turn back, but the Blessed One, having known with his own mind the reflection in the brahmin’s mind, addressed the brahmin Mānatthaddha in verse:
689 “The fostering of conceit is never good
For one keen on his welfare, brahmin.
You should instead foster that purpose
Because of which you’ve come here.”
Then the brahmin Mānatthaddha, thinking, “The ascetic Gotama knows my mind,” prostrated himself right there with his head at the Blessed One’s feet. He kissed the Blessed One’s feet, stroked them with his hands, and announced his name thus: “I am Mānatthaddha, Master Gotama! I am Mānatthaddha, Master Gotama!”
Then that assembly was struck with amazement and the people said: “It is wonderful indeed, sir! It is amazing indeed, sir! This brahmin Mānatthaddha does not pay homage to his mother and father, nor to his teacher or eldest brother, yet he shows such supreme honour towards the ascetic Gotama.”
Then the Blessed One said to the brahmin Mānatthaddha: “Enough, brahmin! Get up and sit in your own seat, as your mind has confidence in me.”
Then the brahmin Mānatthaddha sat down in his own seat and addressed the Blessed One in verse:
690 “Towards whom should one avoid conceit?
Towards whom should one show reverence?
To whom should one be ever respectful?
Whom is it proper to venerate deeply?”
[The Blessed One:]
691 “First one’s own mother and father,
Then one’s eldest family brother,
Then one’s teacher as the fourth:
Towards these one should avoid conceit;
Towards these one should be reverential;
These should be well respected;
These it is good to venerate deeply.
692 “Having struck down conceit, humble,
One should pay homage to the arahants,
Those cool of heart, their tasks done,
The taintless ones, unsurpassed.”
When this was said, the brahmin Mānatthaddha said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
At Sāvatthi. Now on that occasion a brahmin named PaccanIkasāta, Relisher of Contradiction, was residing at Sāvatthi. Then it occurred to the brahmin PaccanIkasāta: “Let me approach the ascetic Gotama and contradict whatever he says.”
Now on that occasion the Blessed One was walking back and forth in the open. Then the brahmin PaccanIkasāta approached the Blessed One and said to him while he was walking back and forth: “Speak Dhamma, ascetic!”
[The Blessed One:]
693 “Well-spoken counsel is hard to understand
By one who relishes contradiction,
By one with a corrupt mind
Who is engrossed in aggression.
694 “But if one has removed aggression
And the distrust of one’s heart,
If one has cast away aversion,
One can understand well-spoken counsel.”
When this was said, the brahmin PaccanIkasāta said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
On one occasion the Blessed One was dwelling among the Kosalāns in a certain woodland thicket. Now on that occasion the brahmin Navakammika Bhāradvāja was getting some work done in that woodland thicket. The brahmin Navakammika Bhāradvāja saw the Blessed One sitting at the foot of a certain sal tree with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him. Having seen him, he thought: “I take delight in getting work done in this woodland thicket. What does this ascetic Gotama take delight in getting done?”
Then the brahmin Navakammika Bhāradvāja approached the Blessed One and addressed him in verse:
695 “With what kind of work are you engaged
Here in this sal woods, Bhikkhu,
By reason of which you find delight
Alone in the forest, Gotama?”
[The Blessed One:]
696 “There is nothing in the woods I need to do;
Cut down at the root, my woods is dried up.
Woodless and dartless, discontent cast off,
I find delight alone in the woods.”
When this was said, the brahmin Navakammika Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
On one occasion the Blessed One was dwelling among the Kosalāns in a certain woodland thicket. Now on that occasion a number of brahmin boys, students of a certain brahmin of the Bhāradvāja clan, approached that woodland thicket while collecting firewood. Having approached, they saw the Blessed One sitting in that woodland thicket with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him. Having seen him, they approached the brahmin of the Bhāradvāja clan and said to him: “See now, master, you should know that in such and such a woodland thicket an ascetic is sitting with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him.”
Then the brahmin of the Bhāradvāja clan, together with those brahmin boys, went to that woodland thicket. He saw the Blessed One sitting there … … having set up mindfulness in front of him. He then approached the Blessed One and addressed him in verse:
697 “Having entered the empty, desolate forest,
Deep in the woods where many terrors lurk,
With a motionless body, steady, lovely,
How you meditate, Bhikkhu, so beautifully!
698 “In the forest where no song or music sounds,
A solitary sage has resorted to the woods!
This strikes me as a wonder —
that you dwell With joyful mind alone in the woods.
699 “I suppose you desire the supreme triple heaven,
The company of the world’s divine lord.
Therefore you resort to the desolate forest:
You practise penance here for attaining Brahmā.”
[The Blessed One:]
700 “Whatever be the many desires and delights
That are always attached to the manifold elements,
The longings sprung from the root of unknowing:
All I have demolished along with their root.
701 “I am desireless, unattached, disengaged;
My vision of all things has been purified.
Having attained the auspicious —
supreme enlightenment —
Self-confident, brahmin, I meditate alone.”
When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
At Sāvatthi. Then a brahmin who supported his mother approached the Blessed One … and said to him: “Master Gotama, I seek almsfood righteously and thereby support my mother and father. In doing so, am I doing my duty?”
“For sure, brahmin, in doing so you are doing your duty. One who seeks almsfood righteously and thereby supports his mother and father generates much merit.
702 “When a mortal righteously supports his parents,
Because of this service to them
The wise praise him here in this world,
And after death he rejoices in heaven.”
When this was said, the brahmin who supported his mother said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
At Sāvatthi. Then a mendicant brahmin approached the Blessed One … and said to him: “Master Gotama, I am a mendicant and you are a mendicant. What is the difference between us in this respect?”
[The Blessed One:]
703 “It is not thus that one becomes a mendicant,
Just because one begs others for alms.
If one has taken up a domestic practice,
One still has not become a Bhikkhu.
704 “But one here who leads the holy life,
Having expelled merit and evil,
Who fares in the world with comprehension:
He is truly called a Bhikkhu.”
When this was said, the mendicant brahmin said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
At Sāvatthi. Now on that occasion a brahmin named Saṅgārava was residing at Sāvatthi. He was a practitioner of water-purification, one who believed in purification by water, who dwelt devoted to the practice of immersing himself in water at dusk and at dawn.
Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, entered Sāvatthi for alms. Having walked for alms in Sāvatthi, when he had returned from his alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Here, venerable sir, a brahmin named Saṅgārava is residing at Sāvatthi. He is a practitioner of water-purification … devoted to the practice of immersing himself in water at dusk and at dawn. It would be good, venerable sir, if the Blessed One would approach the residence of the brahmin Saṅgārava out of compassion.” The Blessed One consented by silence.
Then, in the morning, the Blessed One dressed and, taking bowl and robe, approached the brahmin Saṅgārava’s residence, where he sat down in the appointed seat. Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him, after which he sat down to one side. The Blessed One then said to him: “Is it true, brahmin, that you are a practitioner of water-purification, one who believes in purification by water, devoted to the practice of immersing yourself in water at dusk and at dawn?”
“Yes, Master Gotama.”
“Considering what benefit do you do this, brahmin?”
“Here, Master Gotama, whatever evil deed I have done during the day I wash away by bathing at dusk. Whatever evil deed I have done at night I wash away by bathing at dawn.”
[The Blessed One:]
705 “The Dhamma, brahmin, is a lake with fords of virtue —
A limpid lake the good praise to the good —
Where the knowledge-masters go to bathe,
And, dry-limbed, cross to the far shore.”
When this was said, the brahmin Saṅgārava said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Khomadussa. Then the Blessed One dressed and, taking bowl and robe, entered Khomadussa for alms.
Now on that occasion the brahmin householders of Khomadussa had assembled in council on some business matter while it was drizzling. Then the Blessed One approached the council. The brahmin householders of Khomadussa saw the Blessed One coming in the distance and said: “Who are these shaveling ascetics? Don’t they know the rule of order?”
Then the Blessed One addressed the brahmin householders of Khomadussa in verse:
706 “That is no council where the good are absent;
They are not the good who don’t speak Dhamma.
But having abandoned lust, hate, and delusion,
Those speaking on Dhamma are alone the good.”
When this was said, the brahmin householders of Khomadussa said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. We go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha. Let Master Gotama remember us as lay followers who from today have gone for refuge for life.”