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Sutta Nipāta 2.7 Sutta Nipāta 2.7Anthology of Discourses 2.7
Brāhmaṇadhammikasutta Brahman PrinciplesBrahmanical Principles
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Then many Kosalan brahmans of great means—old, aged, advanced in years, having come to the last stage of life—approached the Blessed One. On arrival, they exchanged courteous greetings with him.Then several old and well-to-do brahmins of Kosala—elderly and senior, who were advanced in years and had reached the final stage of life—went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ: After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to him:When the greetings and polite conversation were over, they sat down to one side and said to the Buddha:
“sandissanti nu kho, bho gotama, etarahi brāhmaṇā porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhamme”ti? “Master Gotama, do brahmans at present live in conformity with the brahman principles of ancient brahmans?”“Worthy Gotama, are the ancient principles of the brahmins exhibited these days among brahmins?”
“Na kho, brāhmaṇā, sandissanti etarahi brāhmaṇā porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhamme”ti. “No, brahmans. Brahmans at present don’t live in conformity with the brahman principles of ancient brahmans.”“No, brahmins, they are not.”
“Sādhu no bhavaṁ gotamo porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhammaṁ bhāsatu, sace bhoto gotamassa agarū”ti. “It would be good if Master Gotama described the brahman principles of ancient brahmans, if it wouldn’t burden him.”“If you wouldn’t mind, Worthy Gotama, please teach us the ancient principles of the brahmins.”
“Tena hi, brāhmaṇā, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “In that case, brahmans, listen and pay close attention. I will speak.”“Well then, brahmins, listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho te brāhmaṇamahāsālā bhagavato paccassosuṁ. “As you say, master,” the brahmans of great means responded to the Blessed One.“Yes, worthy sir,” they replied.
Bhagavā etadavoca: The Blessed One said:The Buddha said this:
“Isayo pubbakā āsuṁ, “Seers, before, were austere“The ancient seers used to be
saññatattā tapassino; & restrained in mind.restrained and austere.
Pañca kāmaguṇe hitvā, Abandoning the five strings of sensuality,Having given up the five sensual stimuli,
attadatthamacārisuṁ. they practiced for their own benefit.they lived for their own true good.
Na pasū brāhmaṇānāsuṁ, They had no cattle,Brahmins used to own no cattle,
na hiraññaṁ na dhāniyaṁ; no gold, no wealth.nor gold coin or grain.
Sajjhāyadhanadhaññāsuṁ, They had study as their wealth.Chanting was their money and grain,
brahmaṁ nidhimapālayuṁ. They protected the Brahmā treasure.1According to SnA, ‘Brahmā treasure’ refers to such mind states as the development of goodwill. See Sn 1:8, note 1.which they guarded as a gift from god.
Yaṁ nesaṁ pakataṁ āsi, They did not despise what was prepared for them:Food was prepared for them
dvārabhattaṁ upaṭṭhitaṁ; food set at doors,and left beside their doors.
Saddhāpakatamesānaṁ, prepared out of convictionPeople believed that food prepared in faith
dātave tadamaññisuṁ. for those who seek.should be given to them.
Nānārattehi vatthehi, With multi-colored clothes,With colorful clothes,
sayanehāvasathehi ca; bedding & dwellings,lodgings and houses,
Phītā janapadā raṭṭhā, prosperous lands & kingdomsprosperous nations and countries
te namassiṁsu brāhmaṇe. honored brahmans.honored those brahmins.
Avajjhā brāhmaṇā āsuṁ, Brahmans were not to be violated,Brahmins used to be inviolable and
ajeyyā dhammarakkhitā; not to be beaten, protected by law,2‘Protecting their principles, protected by law’: two possible meanings of dhamma-rakkhitā. SnA explains this term with reference to the Dhamma passage, ‘The Dhamma protects those who live by the Dhamma.’ (Thag 4:10)invincible, protected by principle.
Na ne koci nivāresi, no one could block themNo one ever turned them away
kuladvāresu sabbaso. from the doors of any home.from the doors of families.
Aṭṭhacattālīsaṁ vassāni, For 48 years (young brahmans)For forty-eight years The period of 48 years is also mentioned at AN 5.192:5.4. This is found in Āpastamba Dharmasūtra 1.11.30.2 and Baudhāyana Dharmasūtra 1.2.3.1, both of which belong to the same Yajur Veda tradition as the Śatapatha Brāhmaṇa. This is one of several indications that the Buddha was connected with this tradition, probably via his former teachers (see Snp 3.4:7.3, MN 26:15.6, DN 29:16.13). By contrast, Chāndogya Upaniṣad 8.7.3 mentions 32 years.
(komāra) Brahmacariyaṁ cariṁsu te; followed the holy life.they led the spiritual life. Komāra is hypermetrical and has probably been inserted by analogy with AN 5.192:5.4.
Vijjācaraṇapariyeṭṭhiṁ, Brahmans of old practiced the searchThe brahmins of old pursued
Acaruṁ brāhmaṇā pure. for knowledge & conduct.their quest for knowledge and conduct.
Na brāhmaṇā aññamagamuṁ, Brahmans went to no other (caste),3I.e., in choosing their wives. See AN 5:191.Brahmins never transgressed with another, According to Baudh 2.1.2.13, agamyā gamanaṁ means not transgressing with women considered inappropriate, such as the female friend of a male or female teacher. It doesn’t mean “outside caste”.
napi bhariyaṁ kiṇiṁsu te; nor did they buy their wives.nor did they purchase a wife.
Sampiyeneva saṁvāsaṁ, Living together from mutual love,They lived together in love,
saṅgantvā samarocayuṁ. having come together, they found joy together.joining together by mutual consent.
Aññatra tamhā samayā, Aside from the timeBrahmins never approached their wives for sex
utuveramaṇiṁ pati; after menstruation,during the time outside
Antarā methunaṁ dhammaṁ, brahmans didn’t engagethe fertile phase of the menstrual cycle
nāssu gacchanti brāhmaṇā. in copulation.after menstruation.
Brahmacariyañca sīlañca, They praised: the holy life, virtue,They praised chastity and morality,
ajjavaṁ maddavaṁ tapaṁ; being straightforward, mild, austere,integrity, tenderness, and fervor,
Soraccaṁ avihiṁsañca, composed, harmless,gentleness and harmlessness,
khantiñcāpi avaṇṇayuṁ. enduring.and also patience.
Yo nesaṁ paramo āsi, The foremost brahman among them,He who was supreme among them,
Brahmā daḷhaparakkamo; firm in perseverance,godlike, staunchly vigorous,
Sa vāpi methunaṁ dhammaṁ, didn’t engage in copulationdid not engage in sex
Supinantepi nāgamā. even in a dream.even in a dream.
Tassa vattamanusikkhantā, Those imitating his practice,Training in line with their duties,
Idheke viññujātikā; discerning by nature,many smart people here
Brahmacariyañca sīlañca, praised the holy life, virtue,praised chastity and morality,
Khantiñcāpi avaṇṇayuṁ. & endurance.and also patience.
Taṇḍulaṁ sayanaṁ vatthaṁ, They asked for rice, bedding, cloth, butter & oil.They begged for rice,
Sappitelañca yāciya; Having collected all thatbedding, clothes, ghee, and oil.
Dhammena samodhānetvā, in line with rectitude,Having collected them legitimately,
Tato yaññamakappayuṁ. from that they performed the sacrifice.they arranged a sacrifice.
Upaṭṭhitasmiṁ yaññasmiṁ, And in setting up the sacrifice,But they slew no cows
Nāssu gāvo haniṁsu te; they didn’t harm cows.while serving at the sacrifice.
Yathā mātā pitā bhātā, Like a mother, father,Like a mother, father, or brother,
Aññe vāpi ca ñātakā; brother, or other relative,or some other relative,
Gāvo no paramā mittā, cows are our foremost friends.cows are our best friends,
Yāsu jāyanti osadhā. From them comes medicine.the fonts of medicine.
Annadā baladā cetā, They give food, strength,They give food and strength,
Vaṇṇadā sukhadā tathā; beauty, & happiness likewise.and beauty and happiness.
Etamatthavasaṁ ñatvā, Knowing this line of reasoning,Knowing these benefits,
Nāssu gāvo haniṁsu te. they didn’t harm cows.they slew no cows.
Sukhumālā mahākāyā, Delicate, with large bodies,The brahmins were delicate and tall,
Vaṇṇavanto yasassino; beautiful, prestigious,beautiful and glorious.
Brāhmaṇā sehi dhammehi, brahmans, in line with their principles,They were keen on all the duties
Kiccākiccesu ussukā; were committed to standards of what should & shouldn’t be done.according to their teachings. Kiccākicca means “all kinds of duties, various business”, not “what is to be done and not done” (per both Norman and Bodhi). See eg. Thag 16.10:20.2.
Yāva loke avattiṁsu, As long as this lasted in the world,So long as they continued in the world,
Sukhamedhitthayaṁ pajā. humanity prospered in happiness.people flourished happily.
Tesaṁ āsi vipallāso, But a perversion came among them.But perversion crept into them
Disvāna aṇuto aṇuṁ; Seeing, little by little,little by little when they saw
Rājino ca viyākāraṁ, the splendor of kings—the transformation of the king
Nāriyo samalaṅkatā. women well-ornamented,and the ladies in all their finery.
Rathe cājaññasaṁyutte, chariots yoked to thoroughbreds,Their chariots were harnessed with thoroughbreds,
Sukate cittasibbane; well-made, with elaborate embroideries,well-made with bright canopies,
Nivesane nivese ca, houses & homes,and their homes and houses
Vibhatte bhāgaso mite. well-proportioned, planned & laid out,were neatly divided section by section. A line elsewhere only used to describe hell. Perhaps the Buddha was no fan of the suburbs.
Gomaṇḍalaparibyūḷhaṁ, surrounded by circles of cows,They were lavished with herds of cattle,
Nārīvaragaṇāyutaṁ; joined with groups of excellent women—and furnished with bevies of lovely ladies.
Uḷāraṁ mānusaṁ bhogaṁ, lavish human wealth:This extravagant human wealth
Abhijjhāyiṁsu brāhmaṇā. the brahmans grew greedy.was coveted by the brahmins.
Te tattha mante ganthetvā, Having composed chants there,They compiled hymns to that end, I’m not entirely convinced that ganthetvā means “composed” here. It’s the only early usage in this sense, and the reading is derived from the highly polemical commentary. It may mean just that they “put together” i.e. “selected” favorable passages. This would be less nasty to the brahmins and more historically plausible (as we know that the Vedas are, in fact, old.)
Okkākaṁ tadupāgamuṁ; they went up to Okkāka.approached King Okkāka and said,
Pahūtadhanadhaññosi, You have much wealth & grain.‘You have plenty of money and grain.
Yajassu bahu te vittaṁ; Sacrifice! Much is your property!Sacrifice! For you have much treasure.
Yajassu bahu te dhanaṁ. Sacrifice! Much is your wealth!Sacrifice! For you have much money.’
Tato ca rājā saññatto, Then the king, inducedPersuaded by the brahmins,
Brāhmaṇehi rathesabho; by the brahmans, lord of charioteers,the king, chief of charioteers, performed
Assamedhaṁ purisamedhaṁ, the horse sacrifice, the human sacrifice,horse sacrifice, human sacrifice,
Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ; sammāpāsa, vājapeyya, & niraggaḷa4—Three types of sacrifice defined by details in the equipment used.the sacrifices of the ‘casting of the yoke-pin’, the ‘royal soma drinking’, and the ‘unimpeded’.
Ete yāge yajitvāna, having performed these sacrifices,When he had carried out these sacrifices,
Brāhmaṇānamadā dhanaṁ. gave the brahmans wealth:he gave riches to the brahmins.
Gāvo sayanañca vatthañca, cows, bedding, & clothes,There were cattle, bedding, and clothes,
Nāriyo samalaṅkatā; women adorned,and ladies in all their finery;
Rathe cājaññasaṁyutte, chariots yoked to thoroughbreds,chariots harnessed with thoroughbreds,
Sukate cittasibbane. well-made, with elaborate embroideries,well-made with bright canopies;
Nivesanāni rammāni, Having delightful homes,and lovely homes,
Suvibhattāni bhāgaso; well-proportioned, filled throughout5Reading sabbaso with the Thai edition. The other editions read bhāgaso, ‘laid out.’nicely divided section by section.
Nānādhaññassa pūretvā, with various grains,Having furnished them with different grains,
Brāhmaṇānamadā dhanaṁ. he gave the brahmans wealth.he gave riches to the brahmins.
Te ca tattha dhanaṁ laddhā, And they, receiving the wealth there,When they got hold of that wealth,
Sannidhiṁ samarocayuṁ; found joy together in hoarding it.they arranged to store it up.
Tesaṁ icchāvatiṇṇānaṁ, Overcome by desire,Falling under the sway of desire,
Bhiyyo taṇhā pavaḍḍhatha; their craving grew more.their craving grew and grew.
Te tattha mante ganthetvā, Having composed chants there,They compiled hymns to that end,
Okkākaṁ puna mupāgamuṁ. they went up to Okkāka again.approached King Okkāka once more and said,
Yathā āpo ca pathavī ca, Like water & earth,‘Like water and earth,
Hiraññaṁ dhanadhāniyaṁ; gold, wealth, & grain,gold coin, riches, and grain,
Evaṁ gāvo manussānaṁ, are cows to human beings.are cows for humankind,
Parikkhāro so hi pāṇinaṁ; This is a requisite for beings.as they are essential for creatures.
Yajassu bahu te vittaṁ, Sacrifice! Much is your property!Sacrifice! For you have much treasure.
Yajassu bahu te dhanaṁ. Sacrifice! Much is your wealth!Sacrifice! For you have much money.’
Tato ca rājā saññatto, Then the king, inducedPersuaded by the brahmins,
Brāhmaṇehi rathesabho; by the brahmans, lord of charioteers,the king, chief of charioteers,
Nekā satasahassiyo, killed many hundred-thousandshad many hundred thousand cows Sacrifices on this scale are still performed in modern times. For example, at the Gadhimai Festival in Nepal, hundreds of thousands of animals are slain in sacrifice.
Gāvo yaññe aghātayi. of cows in the sacrifice.slain at the sacrifice. Compare the description of the bridal ceremony at Rig Veda 10.85.13, “cows are slaughtered in the blacknesses” (aghāsu hanyante gāvo).
Na pādā na visāṇena, Not with their hooves or hornsNeither with feet nor with horns
Nāssu hiṁsanti kenaci; had they ever harmed anyone.do cows harm anyone at all.
Gāvo eḷakasamānā, The cows, meek like sheep,Cows meek as lambs
Soratā kumbhadūhanā; giving milk by the bucket—supply buckets of milk.
Tā visāṇe gahetvāna, but the king, grabbing them by the horns,But taking them by the horns,
Rājā satthena ghātayi. killed them with a knife.the king slew them with a sword.
Tato devā pitaro ca, Then the devas, the Fathers,At that the gods and the ancestors,
Indo asurarakkhasā; Indra, & rakkhasas,with Indra, the titans and monsters,
Adhammo iti pakkanduṁ, cried out: an injustice!roared out: ‘This is a crime against nature!’
Yaṁ satthaṁ nipatī gave. when the knife fell on the cows.as the sword fell on the cows. Contrast Rig Veda 5.29.8: when Indra devours three hundred buffalo (at a sacrifice), all the gods cry out in celebration.
Tayo rogā pure āsuṁ, Three were the diseases before then:There used to be three kinds of illness:
Icchā anasanaṁ jarā; desire, hunger, & aging.greed, starvation, and old age.
Pasūnañca samārambhā, But from violence against cattleBut due to the slaughter of cows,
Aṭṭhānavutimāgamuṁ. came ninety-eight.this grew to be ninety-eight.
Eso adhammo daṇḍānaṁ, This injustice of violenceThis crime of the rods Bodhi has “by violence”, Norman has “of using violence”, but daṇḍānaṁ is genitive plural. Neither comment on the extreme implausibility of the commentary’s explanation that this is the “three rods” of the body (speech and mind), despite the fact that the Buddha explicitly rejected this term (MN 56:4.3); and anyway, how are acts of speech and mind relevant here? At Rig Veda 7.33.6 we find daṇḍā as “goads” for driving cattle; at Śatapatha Brāhmaṇa 13.4.2.5 they are implements at the sacrifice; while ŚB 5.4.4.7 refers to “beating with rods”. Thus it’s likely that here the daṇḍā are the sticks, rods, or goads used on the cows.
Okkanto purāṇo ahu; has come down as ancient.is of ancient descent. The Buddha did not believe that the antiquity of a custom proved its virtue.
Adūsikāyo haññanti, The innocent are killed;Killing innocent creatures,
Dhammā dhaṁsanti yājakā. the sacrificers fall away from the Dhamma.the sacrificers forsake righteousness.
Evameso aṇudhammo, This tradition—ancient, vile—And that is how this mean old practice
Porāṇo viññugarahito; is criticized by the observant.was criticized by sensible people.
Yattha edisakaṁ passati, Where people see such a thing,Wherever they see such a thing,
Yājakaṁ garahatī jano. they criticize the sacrificer.folk criticize the sacrificer.
Evaṁ dhamme viyāpanne, With the Dhamma perishing in this way,With righteousness gone,
Vibhinnā suddavessikā; merchants are split from workers,peasants and menials were split,
Puthū vibhinnā khattiyā, noble warriors are split far apart,as were many aristocrats,
Patiṁ bhariyāvamaññatha. the wife despises the husband.and wives looked down on their husbands.
Khattiyā brahmabandhū ca, Noble warriors, kinsman of Brahmā,Aristocrats and brahmins only by kin,
Ye caññe gottarakkhitā; and any others protected by clan,and others protected by their clan,
Jātivādaṁ nirākatvā, repudiating the doctrine of their birth,neglecting their genealogy,
Kāmānaṁ vasamanvagun”ti. fall under sensuality’s sway.”fell under the sway of sensual pleasures.”
Evaṁ vutte, te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ: When this was said, those brahmans of great means said to the Blessed One:When he had spoken, those well-to-do brahmins said to the Buddha,
“abhikkantaṁ, bho gotama …pe… “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear.“Excellent, worthy Gotama! Excellent! …
upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. We go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life.”From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
Brāhmaṇadhammikasuttaṁ sattamaṁ. The Brāhmaṇadhammika Sutta, the seventh.See also: MN 60; MN 93; SN 3:9; AN 5:191.