{"collection":"Samyutta Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_sn42.7/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_sn42.7","id":"suttacentral_sn42.7","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/sn42.7/en/sujato","summary":null,"tags":["Early Buddhist Texts","Samyutta Nikaya"],"text":"At one time the Buddha was staying near N\u0101\u1e37and\u0101 in P\u0101v\u0101rika\u2019s Mango Grove. Then Asibandhaka\u2019s son the chief went up to the Buddha, bowed, sat down to one side, and said to him: \u201cSir, doesn\u2019t the Buddha live full of sympathy for all living beings?\u201d \u201cYes, chief.\u201d \u201cSo why then, sir, do you teach some people thoroughly and others less thoroughly?\u201d \u201cWell then, chief, I\u2019ll ask you about this in return, and you can answer as you like. What do you think? Suppose a farmer has three fields: one is good, one is average, and one is poor\u2014bad ground of sand and salt. What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?\u201d \u201cSir, he\u2019d plant them first in the good field, then the average, then he may or may not plant seed in the poor field. Why is that? Because at least it can be fodder for the cattle.\u201d \u201cTo me, the monks and nuns are like the good field. I teach them the Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that\u2019s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. To me, the laymen and laywomen are like the average field. I also teach them the Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that\u2019s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. To me, the ascetics, brahmins, and wanderers of other religions are like the poor field, the bad ground of sand and salt. I also teach them the Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that\u2019s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness. Suppose a person had three water jars: one that\u2019s uncracked and nonporous; one that\u2019s uncracked but porous; and one that\u2019s cracked and porous. What do you think? When that person wants to store water, where would they store it first: in the jar that\u2019s uncracked and nonporous, the one that\u2019s uncracked but porous, or the one that\u2019s cracked and porous?\u201d \u201cSir, they\u2019d store water first in the jar that\u2019s uncracked and nonporous, then the one that\u2019s uncracked but porous, then they may or may not store water in the one that\u2019s cracked and porous. Why is that? Because at least it can be used for washing the dishes.\u201d \u201cTo me, the monks and nuns are like the water jar that\u2019s uncracked and nonporous. I teach them the Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that\u2019s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. To me, the laymen and laywomen are like the water jar that\u2019s uncracked but porous. I also teach them the Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that\u2019s entirely full and pure. Why is that? Because they live with me as their island, asylum, shelter, and refuge. To me, the ascetics, brahmins, and wanderers of other religions are like the water jar that\u2019s cracked and porous. I also teach them the Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that\u2019s entirely full and pure. Why is that? Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.\u201d When he said this, Asibandhaka\u2019s son the chief said to the Buddha, \u201cExcellent, sir! Excellent! \u2026 From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.\u201d","title":"The Simile of the Field","tradition":"Samyutta Nikaya","translated_text":null,"word_count":706}