Reading guide
A new outcome marking a new vagga
Every discourse in Arahantavagga closed with ordination and arahantship; this discourse and the ones following it close instead with a declaration of lifelong lay refuge — a structural shift signaling this vagga's different concern, matching its title, ‘Lay Followers.’
A practical challenge, not a hostile one
Unlike the anger-driven confrontations opening Arahantavagga, this brahmin's challenge is straightforward and almost good-natured — a working farmer pointing out, reasonably enough, that he sees no yoke, plow, plowshare, goad, or oxen anywhere near the Buddha, despite his claim to farm.
The metaphor accepted on its own terms, not deflected
The Buddha doesn't reject the farmer's framework or argue that spiritual life is incomparable to farming; he accepts the comparison fully and builds an entire structured correspondence — faith for seed, fervor for rain, wisdom for the yoke and plow itself.
Every farming tool given a precise spiritual equivalent
The correspondence isn't loose or merely poetic; conscience becomes the draft-pole, mind the strap, mindfulness the plowshare and goad, truth the scythe, and energy the harnessed beast itself — a complete working farm, reconstructed entirely from qualities of mind.
A harvest specified precisely, not left vague
The metaphor's closing lines don't simply say this farming is good; they name its fruit exactly — amata, freedom from death — and its consequence — release from all suffering — giving the extended agricultural comparison a definite, stated outcome rather than trailing off into generality.
Key terms
The text
§1So 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.
§2Now 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. 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 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.’” Then Bhāradvāja the Farmer addressed the Buddha in verse:
§3“You claim to be a farmer, but I don’t see you farming. Tell me how you’re a farmer when asked: how am I to recognize your farming?”
§4“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.
§5Guarded in body and speech, I restrict my intake of food. I use truth as my scythe, and gentleness is my release.
§6Energy is my harnessed beast, transporting me to sanctuary from the yoke. It goes without turning back to where there is no sorrow.
§7That’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.”
§8“May the worthy Gotama eat! The worthy one is a farmer. For the worthy Gotama does the farming that has freedom from death as its fruit.”
§9“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.
§10Serve 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.”
§11When he had spoken, the brahmin Bhāradvāja the Farmer said to the Buddha, “Excellent, worthy Gotama … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
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