Vesak 2549 - 2005

The Buddha's conversation with a farmer

by Dr. Susunga Weeraperuma

The Buddha conversed with a farmer called Kasibharadvaja in a friendly and informal way. This farmer was not a simple-minded peasant but a Brahmin with a thoughtful turn of mind.

He did not hesitate to speak with the Buddha in a challenging manner, yet his attitude to the Master was one of deference as we shall see.

The Buddha was in residence at Dakkhinagiri (monastery) in the Brahmanic village of Ekanala in Magadha. As it was the sowing season Kasibharadvaja was putting to use as many as five hundred ploughs.

Such was the rural setting where in a memorable event happened. In the latter part of the morning the Buddha, having dressed himself, took his begging bowl and outer robe.

Next He went to the area where Kasibharadvaja's work was taking place. It was the time when food was being distributed.

After going there, the Buddha was standing at one side. Noticing the presence of the Buddha who was waiting for alms, Kasibharadvaja started speaking with Him. Kasiharadvaja said,

"O monk, I plough and sow, and after such ploughing and sowing, I eat. You also, O monk, must plough and sow, and after having done that, you should eat."

Some might say that the farmer's uncalled-for outburst shows nothing but disrespect for the Buddha. Others might add that it is best to ignore these rude remarks which imply that the Enlightened One was a social parasite who failed to earn an honest living.

Kasibharadvaja was indirectly indicating that only those who plough and sow have a right to eat.

"O Brahmin," replied the Buddha, "I also plough and sow, and after having ploughed and sown, I eat."

"We don't see," retorted the Brahmin, "the Venerable Gotama's yoke, plough, ploughshare, goad or oxen.

Yet the Venerable Gotama says "I also plough and sow, and after having ploughed and sown, I eat." You claim to be a ploughman," argued the Brahmin, "Yet we don't see your plough! Tell us about your ploughing so that we may know about it."

Thereupon the Buddha declared in verse:

"My seed is faith,

My rain is austerity,

My yoke and plough are wisdom,

My plough's pole is modesty,

My strap is the mind,

My ploughshare and goad are mindfulness.

Restrained in speech and conduct,

Self-controlled in food,

With truth I cut the weeds.

My liberation is compassion.

My beast of burden is exertion.

Without turning back, it carries me to Nirvana

Where one does not suffer.

Thus ploughed, the fruit of Immortality is produced

And one is free of pain of all kind."

Then Kasibharadvaja, after presenting the Buddha with a golden bowl filled with milk-rice, said, "May the Buddha eat this offering of milk-rice.

The Venerable Buddha is a ploughman indeed whose ploughing results in the fruit of Immortality."

Refusing to accept the gift, the Buddha said:

"That which is gained by reciting verses I should not eat.

This o Brahmin, is not the practice of those with clarity of mind." The Buddha rejects what is acquired by reciting verses.

"Such is the conduct of the Buddhas as long as the Dharma (i.e. the teaching) lasts."

What can we deduce from the foregoing statement of the Enlightened One? It is obviously not right to receive anything in exchange for the Dharma.

The Dhamma should neither be regarded nor used as a marketable commodity.

Never should the Dhamma be bought or sold. On the contrary, it is incumbent on all lovers of the Dhamma to make it available for one and all free of charge.

"You should serve other food and drink," said the Buddha, "to an accomplished great safe who is free of craving and misbehaviour, because this is the field of a person who is looking for good works."

"Venerable Gotama, to whom then shall I offer this milk-rice?" asked Kasibharadvaja.

"O Brahmin, in the world of men and gods and Maras and Brahmans, comprising of gods and men, and monks and Brahmins, there is none who can eat and digest this milk-rice, unless he were the Buddha or a disciple of his. Therefore, o Brahmin, you must throw away this milk-rice where there is little grass, or empty it into water without worms."

Accordingly the Brahmin threw the food away, casting it onto water devoid of worms.

No sooner had he thrown it than the water splashed, hissed and steamed in volumes.

Frightened and worried, Kasibharadvaja threw himself down reverentially at the Buddha's feet and exclaimed, "It is wonderful, o Venerable Gotama! It is wonderful, O Venerable Gotama! As one lifts up what has fallen down, or reveals what has hitherto remained hidden, or shows the right road to one who has got lost, or being like a beacon by holding an oil lamp in the dark so that those with eyes may see, in the same manner and in many ways the Venerable Gotama has explained and made clear the Dharma. I take refuge in the Buddha, the Dharma and the Sangha; I wish to be ordained as a monk... the novice's ordination and the higher ordination. He then received both ordinations from the Buddha.

This sutta illustrates that it would be very dangerous to accept anything gained by expounding the Dhamma. In other words, those who teach the Dhamma must never make a profit from it.

The Venerable Kasibharadvaja not only led a reclusive and solitary life but also one that was strenuous, enthusiastic and energetic.

Before long by means of his own intelligence he attained Arhantship ... the highest spiritual perfection in search of which people leave their homes and become homeless wanderers. He realised that "the cycle of births and deaths has ceased, the religious life has been led, what needs doing has been done, there is nothing else left to be done".

Thus the Venerable Kasibharadvaja became one of the Arhants.

The extraordinary story of how this former farmer freed himself from all the fetters and found the final freedom known as Nirvana is an inspiration to us all who are unfortunately enmeshed in mundane misery.

He swam the stormy sea of suffering called Samsara and reached the serene safety of the sacred shores of Nirvana.