Kasibhāradvājasuttam

Kasibhāradvājasuttaç

4. KasibhÈradvÈjasutta           EvaÑ me sutaÑ–ekaÑ samayaÑ BhagavÈ Magadhesu viharati DakkhiÓÈgirismiÑ1 EkanÈÄÈyaÑ brÈhmaÓagÈme. Tena kho pana samayena KasibhÈradvÈjassa brÈhmaÓassa paÒcamattÈni na~galasatÈni payuttÈni honti vappakÈle. Atha kho BhagavÈ pubbaÓhasamayaÑ nivÈsetvÈ pattacÊvaramÈdÈya yena KasibhÈradvÈjassa brÈhmaÓassa kammanto tenupasa~kami. Tena kho pana samayena KasibhÈradvÈjassa brÈhmaÓassa parivesanÈ vattati. Atha kho BhagavÈ yena parivesanÈ tenupasa~kami, upasa~kamitvÈ ekamantaÑ aÔÔhÈsi.	Thus have I heard: On one occasion the Blessed One was dwelling among the Magadhans at Dakkhināgiri near the Brahmin village of Ekanāḷa. Now on that occasion the Brahmin Kasi 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.
AddasÈ kho KasibhÈradvÈjo brÈhmaÓo BhagavantaÑ piÓÉÈya ÔhitaÑ, disvÈna BhagavantaÑ etadavoca "ahaÑ kho samaÓa kasÈmi ca vapÈmi ca, kasitvÈ ca vapitvÈ ca bhuÒjÈmi. Tvampi samaÓa kasassu ca vapassu ca, kasitvÈ ca vapitvÈ ca bhuÒjass|"ti.           Ahampi kho brÈhmaÓa kasÈmi ca vapÈmi ca, kasitvÈ ca vapitvÈ ca bhuÒjÈmÊti. Na kho pana mayaÑ passÈma bhoto Gotamassa yugaÑ vÈ na~galaÑ vÈ phÈlaÑ vÈ pÈcanaÑ vÈ balÊbadde vÈ, atha ca pana bhavaÑ Gotamo evamÈha "ahampi kho brÈhmaÓa kasÈmi ca vapÈmi ca, kasitvÈ ca vapitvÈ ca bhuÒjÈmÊ"ti.           Atha kho KasibhÈradvÈjo brÈhmaÓo BhagavantaÑ gÈthÈya ajjhabhÈsi–	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 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.” “I too, Brahmin, plough and sow, and when I have ploughed and sown I eat.” “But we do not se e master Gotama’s yoke or plough or Plough-share 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 Blesssed One in verse:
76. *"Kassako paÔijÈnÈsi,           na ca passÈma te kasiÑ.           KasiÑ no pucchito br|hi,           yathÈ jÈnemu te kasiÑ.	76. “You claim to be a man who works the plough, But I do not see your ploughing. If you are a ploughman, answer me: How should we understand your ploughing?”
77.      SaddhÈ bÊjaÑ tapo vuÔÔhi,           paÒÒÈ me yugana~galaÑ.           HirÊ ÊsÈ mano yottaÑ,           sati me phÈlapÈcanaÑ.	[The Blessed One:] 77. “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.
78.      KÈyagutto vacÊgutto,           ÈhÈre udare yato.           SaccaÑ karomi niddÈnaÑ,           soraccaÑ me pamocanaÑ.	78. “Guarded in body, guarded in speech, Controlled in my appetite for food, I use truth as my weeding-hook, And gentleness as my unyoking.
79. VÊriyaÑ me dhuradhorayhaÑ,                   yogakkhemÈdhivÈhanaÑ.           Gacchati anivattantaÑ,           yattha gantvÈ na socati.	79. “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.
80. EvamesÈ kasÊ kaÔÔhÈ,           sÈ hoti amatapphalÈ.           EtaÑ kasiÑ kasitvÈna,           sabbadukkhÈ pamuccatÊ"ti.	80. “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.”
Atha kho KasibhÈradvÈjo brÈhmaÓo mahatiyÈ kaÑsapÈtiyÈ pÈyasaÑ1 vaÉÉhetvÈ BhagavatÈ upanÈmesi "bhuÒjatu bhavaÑ Gotamo pÈyasaÑ tassako bhavaÑ, yaÑ hi bhavaÑ Gotamo amatapphalaÑ kasiÑ kasatÊ"ti.	“Let Master Gotama eat! The worthy is a ploughman, since Master Gotama does ploughing that has even the Deathless as its fruit.”
81. *GÈthÈbhigÊtaÑ me abhojaneyyaÑ,           SampassataÑ brÈhmaÓa nesa dhammo.           GÈthÈbhigÊtaÑ panudanti BuddhÈ,           Dhamme satÊ brÈhmaÓa vuttiresÈ.	[The Blessed One:] 81. “Food over which verses have been sung Is not fit to be eaten by me. This, Brahmin, is not the principle Observed by those who see. The Enlightened Ones reject such food Over which verses have been sung. As such a principle exists, o Brahmin, This is their rule of conduct.
82.      AÒÒena ca kevalinaÑ mahesiÑ,           KhÊÓÈsavaÑ kukkuccav|pasantaÑ.           Annena pÈnena upaÔÔhahassu,           KhettaÑ hi taÑ puÒÒapekkhassa hotÊti.	82. “Serve with other food and drink The consummate one, the great seer With taints destroyed and remorse stilled, For he is the field for one seeking merit.”
Atha kassa cÈhaÑ bho Gotama imaÑ pÈyasaÑ dammÊti. Na khvÈhaÑ taÑ brÈhmaÓa passÈmi sadevake loke samÈrake sabrahmake sassamaÓabrÈhmaÓiyÈ pajÈya sadevamanussÈya, yassa so pÈyaso bhutto sammÈ pariÓÈmaÑ gaccheyya, aÒÒatra TathÈgatassa vÈ TathÈgatasÈvakassa vÈ. Tena hi tvaÑ brÈhmaÓa taÑ pÈyasaÑ appaharite vÈ chaÉÉehi, appÈÓake vÈ udake opilÈpehÊti. Atha kho KasibhÈradvÈjo brÈhmaÓo taÑ pÈyasaÑ appÈÓake udake opilÈpesi. Atha kho so pÈyaso udake pakkhitto cicciÔÈyati ciÔiciÔÈyati sandh|pÈyati sampadh|pÈyati3. SeyyathÈpi nÈma phÈlo divasaÑsantatto4 udake pakkhitto cicciÔÈyati ciÔiciÔÈyati sandh|pÈyati sampadh|pÈyati. EvamevaÑ so pÈyaso udake pakkhitto cicciÔÈyati ciÔiciÔÈyati sandh|pÈyati sampadh|pÈyati.           Atha kho KasibhÈradvÈjo brÈhmaÓo saÑviggo lomahaÔÔhajÈto yena BhagavÈ tenupasa~kami, upasa~kamitvÈ Bhagavato pÈdesu sirasÈ nipatitvÈ BhagavantaÑ etadavoca "abhikkantaÑ bho Gotama, abhikkantaÑ bho Gotama. SeyyathÈpi bho Gotama nikkujjitaÑ vÈ ukkujjeyya, paÔicchannaÑ vÈ vivareyya, m|Ähassa vÈ maggaÑ Ècikkheyya, andhakÈre vÈ telapajjotaÑ dhÈreyya 'cakkhumanto r|pÈni dakkhantÊ'ti1, evamevaÑ bhotÈ Gotamena anekapariyÈyena dhammo pakÈsito, esÈhaÑ bhavantaÑ GotamaÑ saraÓaÑ gacchÈmi DhammaÒca bhikkhusaÑghaÒca, labheyyÈhaÑ bhoto Gotamassa santike pabbajjaÑ, labheyyaÑ upasampadan"ti.           Alattha kho KasibhÈradvÈjo brÈhmaÓo Bhagavato santike pabbajjaÑ, alattha upasampadaÑ. Acir|pasampanno kho panÈyasmÈ BhÈradvÈjo eko v|pakaÔÔho appamatto ÈtÈpÊ pahitatto viharanto nacirasseva, yassatthÈya kulaputtÈ sammadeva agÈrasmÈ anagÈriyaÑ pabbajanti, tadanuttaraÑ brahmacariyapariyosÈnaÑ diÔÔheva dhamme sayaÑ abhiÒÒÈ sacchikatvÈ upasampajja vihÈsi. "KhÊÓÈ jÈti, vusitaÑ brahmacariyaÑ, kataÑ karaÓÊyaÑ, nÈparaÑ itthattÈyÈ"ti abbhaÒÒÈsi. AÒÒataro ca2 panÈyasmÈ BhÈradvÈjo ArahataÑ ahosÊti. KasibhÈradvÈjasuttaÑ catutthaÑ.	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 today has gone for refuge for life.” (S.i,172)

1. Mention what the Buddha’s daily duties (routines) are?

The Buddha’s daily duties are:

(1) Purebhatta-kiccaṃ          = early morning duty,

(2) Pacchābhatta-kiccaṃ      = afternoon duty,

(3) Purimayāma-kiccaṃ       = first watch of the night duty,

(4) Majjhimayāma-kiccaṃ   = middle watch of the night duty and

(5) Pacchimayāma-kiccaṃ   = last watch of the night duty.

2. What is the Buddha’s duty of the first watch?

[See the Teaching of the Buddha, P.86]

3. What is the Buddha’s duty of the Middle watch?

[See the Teaching of the Buddha, P.86]

4. What is the Buddha’s duty of the Third watch of the night?

[See the Teaching of the Buddha, P.87]

5. In the morning, why did the Blessed One, having dressed and taken bowl and upper robe, go to the place where the Brahmin Kasi-Bhāradvāja was at work?

When he surveyed the whole world in the morning, the Blessed one saw the possible Arahatship of the Brahmin through a Dhamma-talk and accordingly went there to preach the Dhamma to him. He also saw that, at the end, the Brahmin and his family would take refuge in the triple Gem and offer his properties worthy of eighty crores for the Buddha’s dispensation, and would renounce the world and be ordained and attain Arahantship. So the Blessed One went to the place where the Brahmin Kasi-Bhāradvāja offered food.

6. When the Brahmin Kasi-Bhāradvāja saw the Blessed One standing on one side for alms, how did he say to the Blessed One?

See the Hand-out.

7. Mention the reasons why the Brahmin Kasi-Bhāradvāja said to the Blessed One “Recluse, I plough and sow, and eat what I have ploughed and sown?

When the ploughmen saw the Blessed One, they stopped all the works, approached Him and standing at one side, paid homage to Him with their joined-palms. On seeing those who were paying homage to the Blessed One, the Brahmin was displeased with Him, thinking that he had come here to disturb his work. And, on seeing the probable achievement of the Blessed One would try to be a chief of the whole world Jambūdīpa just like a diadem/ crown on the head, without making any effort through His laziness.

8. Why did the Blessed One say to the Brahmin ‘I, too, Brahmin, plough and sow, and eat what I have ploughed and sown?

The Blessed One said to the Brahmin thus because He want to show His skillful noble ploughmanship to the world including devas by means of their convertible faculties.

9. The Brahmin Kasi-bhāradvāja said to the Blessed One “You say you are ploughman, but we do not see your ploughing. Tell us about your ploughing so that we may know your ploughing”. Then, how did the Blessed One reply to him?

  The Blessed one said that faith is the seed the virtue of Restraint of the senses is the rain, wisdom is my yoke and plough; shame is the pole, mind is the yoke-tie and mindfulness is my ploughshare and goad.

10. Why did the Buddha say “faith is the seed” (saddhā bījaṃ)?

In the Buddha’s ploughing, faith is the basis like the seed. The seed of faith brings about the root of virtue (sīla) under it and the spout of tranquility and insight (samatha and vipassanā) above it. The root of virtue (sīla) brings the taste of tranquility (samatha) and Insight (vipassanā) and the hollow stalk of the Noble Path ripens the paddy of the Noble Fruition. The Buddha, Therefore, said that faith is the seed (=saddhā bījaṃ).

11. Compare the usage (or tools), which is the Buddha used, in His Ploughing?

The Buddha’s usage
Seed	Faith
Rain	The restraint of the sense faculties
Yoke and plough	Wisdom
Pole	Shame
Yoke-tie	Mind
Ploughshare and goad	Mindfulness

12. The Buddha said: “My ploughing has the undying as it fruit. Having ploughed this ploughing one is freed from misery.” Explain how the Buddha ploughed to get such a result?

The Buddha did his ploughing like this. He fitted yoke and plough of wisdom and the pole of modesty with the yoke-tie of mind through the help of the seed of faith and the rain of restraint of the senses. Then, he put forwards the ploughshare of mindfulness with the plough of wisdom holding the goad of mindfulness. He was guarded in body and speech and restrained in his belly in respect of food. His energy was the beast of burden; bearing him to rest-from exertion, it went without turning back to where having gone one does not grieve. In this way, the Buddha did his ploughing.

13. After hearing the profound Dhamma, there arose an understanding in the Brahman Kasibhāradvāja’s mind. What was that?

The Brahman Kasibhāradvāja understood that having eaten the fruit from his ploughing, felt hungry soon. But the Buddha’s ploughing had the undying as its fruit. Having eaten it, everyone was free from all sufferings.

14. Having heard the Dhamma taught by the Buddha, the Brahman Kasi-bhāradvāja offered the food to the Buddha. But the Buddha rejected his offering. Why did the Buddha reject it?

The Buddha rejected his offering because, dependent on this food, there arose the Dhamma and this was not the doctrine of those who see rightly.