One time, the Buddha lived in the village of Anara in the Magadha kingdom, and one day the Brahmins were having their servants plow the fields with five hundred head of oxen and sow seeds.

At that time, before noon, the Buddha put on his robes and took a rice bowl to the place where Brahmin cultivated the fields to eat. When it was time to eat, the servants of the farm took pots and bowls to eat. When the Brahmins saw that the Buddha was also lining up, they walked up to the Buddha and said, "Who are you?" Are you my servant? Do you have farming fields? If you want to eat here, go and help me plow the fields, and after you cultivate the fields, you can eat here. We do not provide white food here, and those who do not cultivate the fields cannot eat here, did you hear clearly! ”

The Buddha said, "Brahmins, have ploughed the fields and sown the seeds. So you can line up for dinner here. ”

The Brahmin said, "Oh, you are still a monk, you open your eyes and say nonsense, I have been supervising them to plow and sow seeds, and I don't see you, you say you ploughed and sown, where are the agricultural tools you ploughed and sown: yoke, hoe, plow, plow, prickly rod, where are you?" And where are your ploughed cattle? You claim to have ploughed the fields and sown, but I have not seen you ploughing and sowing at all, so you, hard worker, please tell us, how can we know that you have ploughed and sown? Monk! Don't talk nonsense! I wasn't scammed! You want to cheat and drink with me, no way, I don't believe your set, I still say that, if you want to eat here, you must first go to the fields and sow seeds. You either honestly go to the fields and sow seeds, or quickly disappear in front of me, or I will ask someone to clean you up, hear no! ”

At this time, the Brahman said:

"Farmer Ru Ziyun, I don't see Ru Geng.

I asked the farmer, how do you know how to farm."

The Buddha said, "Take pure faith as the seed. Discipline one's own deeds, words, and thoughts not to do evil deeds, cut off evil and cultivate good, and receive good precepts as rain. Wisdom is the hoe and plough used to cultivate the land. Shame, introspection is like a ploughshare that pushes the plough forward. Pure and stable heart as the rope that binds the cattle. Mindfulness arises from the heart, and good thoughts are used as sticks to drive the cattle forward. To protect the physical behavior, speak words and do not do evil deeds, control the consumption of food in the stomach, and ensure the physical strength of ploughing the field. For example, with the right practice, cut the weeds in the field and get pure and clean liberation. Perseverance, perseverance is the endurance and endurance of cultivation. Letting go of all the burdens of the world, the heavy burdens, and releasing all the shackles and bonds of the world is like a ploughing cattle. If the heart no longer regenerates or worries about good and evil, does not generate or worry about merit and sinful karma, does not regenerate or worry about all things and things in the world, this is the continuous and stable operation of cultivated farming. Such perseverance, long-term practice, such perseverance, long-term cultivation of the land, will not look back, will not retreat. Continuing to practice forward, continuing to plow the land forward, will not produce all kinds of thoughts and attachments such as joy, anger and sorrow. This is the field that is ploughed, and ploughing and sowing in this way can relieve all the troubles and sufferings of the world. Ploughing the fields and sowing seeds in this way can be freed forever from the torment and pain of the cycle of life and death. Ploughing the fields and sowing seeds in this way can obtain the fruits of liberation that will not bear birth and die. ”

At this time, the Buddha said:

"Faith is the seed, exercise is the rain.

The wise plough is a hoe, and shame is a ploughshare.

Set to be its rope, mindfulness me stabbing stick.

Guard the body and keep the word, in order to know the amount of food,

Cutting weeds properly, clean and pollution-free.

Perseverance is my burden, heavy load of the oyster.

Without luck and stability, there is no return,

There is no sorrow before leaving, if I plow,

Immortality is the fruit, think that it is ploughed,

I am free from trouble."

After the Buddha had spoken, the Brahmin looked at the Buddha in amazement and said, "Dade, what you cultivate is not an ordinary field, you are not an ordinary fruit!" Please forgive me for my rude behavior towards you just now. Dade, the meal for the servants here is too unpalatable, please come to my place to eat, and I will prepare a fine meal for you to enjoy. ”

The Buddha said, "Brahmins, if they have already spoken for you, they should no longer accept your dietary offerings, if they are not for your dietary offerings, if they are coming to enlighten you with wisdom and a correct concept of practice." If you insist on providing food and drink after saying the Dhamma, it is an unlawful act. Because in the past, if the Buddhas came out to eat, if the sentient beings did not provide for Rulai before the Dharma, then Rulai would no longer accept the offerings of all sentient beings, and the Buddhas came to follow the causes, and the sentient beings did not provide for the first time, which means that the causes and conditions are not sufficient, and the Buddhas come to speak for all sentient beings in order to relieve them of their troubles and suffering, in order to open up wisdom, not to obtain offerings. Brahmins, you can offer these foods to other monks, practitioners. You don't have to blame yourself for not providing food and drink, because the incorrect insights in your heart have been eliminated by Rulai, and the troubles arising from this in your heart have also been eliminated by Rulai, and you now know how Rulai cultivates the field, you already know how to cultivate the field in order to obtain the fruits of immortality and liberation from the cycle of life and death, the incorrect views in your heart have been corrected by Rulai, and your erroneous opinions have been calmed and eliminated by Rulai. The monks and practitioners who receive the vows are the fields where the worldly people obtain merit, and the monks who give alms to the monks who hold the vows, the practitioner can plant a lot of merit and merit for himself, and the number of merit determines the type of rebirth, and the beings with profound merit are reborn into a rich house, born to the heavenly realm to enjoy blessings, and even eternally liberated from the torment and pain of the cycle of life and death. Beings with weak merit and deep sinful karma are reborn into poor homes, descend into hell, hungry ghosts, and beasts suffer in the three evil ways. Therefore, people in the world and all sentient beings should accumulate merit for their present and future lives as soon as possible, and do not wait until they are about to die to regret that they did not plant merit and merit. ”

At this time, the Buddha said:

"Singing is not for food, Brahmins have this.

Those who know are illegitimate, and the Buddhas sing.

Not to receive offerings, such as to follow karma,

Saying that it is not for profit, Brahman offerings,

Spread the right people, eat and drink with service,

For meritorious merit."

Pali original scripture

2. Upāsakavaggo

SN.7.11/(1). Kasibhāradvājasuttaṃ

　　 197. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā magadhesu viharati dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami.

　　 Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. Disvā bhagavantaṃ etadavoca– “ahaṃ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmi. Tvampi, samaṇa, kasassu ca vapassu ca, kasitvā ca vapitvā ca bhuñjassū”ti. “Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti. Na kho mayaṃ passāma bhoto gotamassa yugaṃ vā naṅgalaṃ vā phālaṃ vā pācanaṃ vā balībadde vā, atha ca pana bhavaṃ gotamo evamāha– “ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti Atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi–

　　 “Kassako paṭijānāsi, na ca passāmi te kasiṃ;

　　 Kassako pucchito brūhi, kathaṃ jānemu taṃ kasin”ti.

　　 “Saddhā bījaṃ tapo vuṭṭhi, paññā me yuganaṅgalaṃ;

　　 Hirī īsā mano yottaṃ, sati me phālapācanaṃ.

　　 “Kāyagutto vacīgutto, āhāre udare yato;

　　 Saccaṃ karomi niddānaṃ, soraccaṃ me pamocanaṃ.

　　 “Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ.

　　 Gacchati anivattantaṃ, yattha gantvā na socati.

　　 “Evamesā kasī kaṭṭhā, sā hoti amatapphalā;

　　 Etaṃ kasiṃ kasitvāna, sabbadukkhā pamuccatī”ti.

　　 “Bhuñjatu bhavaṃ gotamo. Kassako bhavaṃ. Yañhi bhavaṃ gotamo amatapphalampi kasiṃ kasatī”ti.

　　 “Gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo.

　　 Gāthābhigītaṃ panudanti buddhā, dhamme sati brāhmaṇa vuttiresā.

　　 “Aññena ca kevalinaṃ mahesiṃ, khīṇāsavaṃ kukkuccavūpasantaṃ.

　　 Annena pānena upaṭṭhahassu, khettañhi taṃ puññapekkhassa hotī”ti.

　　 Evaṃ vutte, kasibhāradvājo brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama …pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.