Deep Commentary

This Dhamma verse was taught by the Buddha at Jetavana Monastery and relates to a Brahmin who earned the nickname 'the giver of the first five fruits.' The story tells of a Brahmin farmer who practiced generosity by offering the first portions of his harvest in five stages: first, he offered the first ears of rice harvested; second, the first grains newly threshed; third, the first spilled grains collected in a winnowing basket; fourth, the first bowl of rice freshly cooked; and fifth, the first scoop of rice served on a plate. Observing the spiritual capacity of this farmer and his wife, the Buddha recognized that they could attain the stage of once-returner (Anagami). Therefore, he visited their home for alms. The wife, noticing the Buddha, feared that her husband would offer the remainder of their meal, and she did not wish to cook more. She tried to shield her husband from seeing the Buddha and occasionally glanced to see if he had left. Understanding her intent, the Buddha remained in place. She whispered for him to leave, fearing her husband would hear. Eventually, she softly said, 'Please go.' The Buddha thought, 'I will not leave,' and shook his head. The wife could not contain her laughter and laughed aloud. At that moment, the Buddha radiated light and appeared inside the house. The husband then saw the Buddha's radiant form. He scolded his wife for not informing him when the Buddha was outside. Seeing the Buddha, he hurriedly offered half of the portion he was eating to the Buddha. The Buddha did not accept the leftover food and said: 'O Brahmin, whether first or remaining portions, we almsmen live by the food of charity.' Then the Buddha uttered the verse: 'Whether the first, middle, or remaining portions, the almsman accepts with delight; he does not begrudge excess, such a one is truly wise.' The Brahmin was greatly pleased and praised the Buddha. He asked, 'Venerable Sir, what constitutes a true monk?' The Buddha answered: 'A monk is one who is not bound or tied by what belongs to form (body) or mind.' The story illustrates that much human suffering arises from attachment to the body. The body, composed of conditioned elements, is impermanent and non-self, yet due to ignorance and self-clinging, we mistakenly regard it as truly ours. Even those who understand Buddhist teachings may intellectually grasp impermanence and non-self, but in the face of sensory stimuli, they perceive the body as real. This misperception generates suffering. People often overvalue the body, treating it as more precious than gold, and labor to maintain it, fearing decay and aging. They adorn and protect it, yet the body inevitably ages, deteriorates, and leaves. Awareness of this impermanence should reduce attachment, avoiding lifelong enslavement to bodily cravings. This does not mean neglecting or abusing the body; it should be respected and cared for as a vehicle for practice and benefit to others. Likewise, the mind is constantly changing, prone to illusion and falsehood. Clinging to this illusion produces countless conceptual disputes and violence. Only when humans recognize the falsity of body and mind can they remove prejudice, develop love and respect, and establish a more harmonious world. The Brahmin’s question and the Buddha’s answer underline the principle: a true monk is free, unbound by the affairs of body and mind, and this requires careful reflection and diligent cultivation to purify ignorance and attain liberation.