Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the wife of a certain brahmin of the Bharadvaja clan, a brahmin lady named Dhananjani, had full confidence in the Buddha, the Dhamma, and the Sangha. Once, while the brahmin lady Dhananjani was bringing the brahmin his meal, she stumbled, whereupon she uttered three times this inspired utterance: "Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!
When this was said, the brahmin of the Bharadvaja clan said to her: "For the slightest thing this wretched woman spouts out praise of that shaveling ascetic! Now, wretched woman, I am going to refute the doctrine of that teacher of yours."
"I do not see anyone, brahmin, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could refute the doctrine of the Blessed One, the Arahant, the Perfectly Enlightened One. But go, brahmin. When you have gone, you will understand. Then the brahmin of the Bharadvaja clan, angry and displeased, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and addressed the Blessed One in verse:
"Having slain what does one sleep soundly? Having slain what does one not sorrow? What is the one thing, O Gotama, Whose killing you approve?"
The Blessed One: "Having slain anger, one sleeps soundly; Having slain anger, one does not sorrow; The killing of anger, O brahmin, With its poisoned root and honeyed tip: This is the killing the Noble ones praise, For having slain that, One does not sorrow."
When this was said, the brahmin of the Bharadvaja clan said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. May I receive the going forth under Master Gotama, may I receive the higher ordination?"
Then the brahmin of the Rharadvaja clan received the going forth under the Blessed One, he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bharadvaja, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: "Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being." And the Venerable Bharadvaja became one of the arahants.
(When a brahmin lady expresses her confidence in the Triple Gem, her husband is annoyed. She encourages him to visit the Buddha, who soothes his anger.)
SN 7.2 Akkosa Sutta: Abuse On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. The brahmin, Akkosaka Bharadvaja, Bharadvaja the Abusive, heard:"It is said that the brahmin of the Bharadvaja clan has gone forth from the household life into homelessness under the ascetic Gotama." Angry and displeased, he approached the Blessed One and abused and reviled him with rude, harsh words.
When he had finished speaking, the Blessed One said to him: "What do you think, brahmin? Do your friends and colleagues, kinsmen and relatives, as well as guests come to visit you?" "Sometimes they come to visit, Master Gotama." "Do you then offer them some food or a meal or a snack?" "Sometimes I do, Master Gotama." "But if they do not accept it from you, then to whom does the food belong?" "If they do not accept it from me, then the food still belongs to us." "So too, brahmin, we-who do not abuse anyone, who do not scold anyone, who do not rail against anyone-refuse to accept from you the abuse and scolding and tirade you let loose at us. It still belongs to you, brahmin! It still belongs to you, brahmin! ""
"Brahmin, one who abuses his own abuser, who scolds the one who scolds him, who rails against the one who rails at him-he is said to partake of the meal, to enter upon an exchange. But we do not partake of your meal; we do not enter upon an exchange. It still belongs to you, brahmin! It still belongs to you, brahmin!" "The king and his retinue understand the ascetic Gotama to be an arahant, yet Master Gotama still gets angry."
The Blessed One: "How can anger arise in one who is anger-less, In the tamed one of righteous living, In one liberated by perfect knowledge, In the Stable One who abides in peace?"
"One who repays an angry man with anger Thereby makes things worse for himself. Not repaying an angry man with anger, One wins a battle hard to win.
"He practices for the welfare of both, His own and the other's When, knowing that his foe is angry, He mindfully maintains his peace."
"When he achieves the cure of both ,His own and the other's The people who consider him a fool Are unskilled in the Dhamma." When this was said, the brahmin Akkosaka Bharadvaja said to the Blessed One: "Magnificent, Master Gotama! ... I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. May I receive the going forth under Master Gotama, may I receive the higher ordination?"
Then the brahmin of the Bharadvaja clan received the going forth under the Blessed One, he received the higher ordination. And soon, not long after his higher ordination, dwelling alone . . . . . the Venerable Bharadvaja became one of the arahants.
(A brahmin visits the Buddha and unleashes a tirade of abuse, but the Buddha refuses to accept it, showing that he remains free of anger.)
SN 7.3 Asurindaka Sutta: Asurindaka
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. The brahmin Asurindaka Bharadvaja heard: "It is said that the brahmin of the Bharadvaja clan has gone forth from the household life into homelessness under the ascetic Gotama." Angry and displeased, he approached the Blessed One and abused and reviled him with rude, harsh words. When he had finished speaking, the Blessed One remained silent.
Then the brahmin Asurindaka Bharadvaja said to the Blessed One: "You're beaten, ascetic! You're beaten, ascetic!" The Blessed One: "The fool thinks victory is won . When, by speech, he bellows harshly; But for one who understands, Patient endurance is the true victory."
"One who repays an angry man with anger . . . (as above) Are unskilled in the Dhamma." When this was said, the brahmin Asurindaka Bharadvaja said to the Blessed One: "Magnificent, Master Gotama! ... " And the Venerable Bharadvaja became one of the arahants.
(A brahmin visits the Buddha and abuses him, but the Buddha responds only with patience.)
SN 7.4 Bilaṅgika Sutta: Bilangika On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. The brahmin Bilangika Bharadvaja heard:"It is said that the brahmin of the Bharadvaja clan has gone forth from the household life into homelessness under the ascetic Gotama."
Angry and displeased, he approached the Blessed One and silently stood to one side. Then the Blessed One, having known with his own mind the reflection in the brahmin Bilangika Bharadvaja's mind, addressed him in verse: "If one wrongs an innocent man, A pure person without blemish, The evil falls back on the fool himself Like fine dust thrown against the wind."
When this was said, the brahmin Bilangika Bharadvaja said to the Blessed One: "Magnificent, Master Gotama! ... " And the Venerable Bharadvaja became one of the arahants.
(Hearing that a brahmin had gone forth under the Buddha, another brahmin was upset. But once again the Buddha calms him down, pointing out that anger only harms oneself.)
SN 7.5 Ahimsaka Sutta: Harmless At Savatthi. Then the brahmin Ahimsaka Bharadvaja, Bharadvaja the Harmless, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "I am Ahimsaka the Harmless, Master Gotama. I am Ahiqlsaka the Harmless, Master Gotama."
The Blessed One: "If one were as one's name implies You would be a harmless one. But it is one who does no harm at all By body, speech, or mind, Who really is a harmless one As he does not harm others."
When this was said, the brahmin Ahimsaka Bharadvaja said to the Blessed One: "Magnificent, Master Gotama! ... " And the Venerable Ahimsaka Bharadvaja became one of the arahants.
(A brahmin called “Harmless” visits the Buddha, who teaches him the true meaning of harmlessness.)
SN 7.6 Jata Sutta: Tangle
At Savatthi. Then the brahmin Jata Bharadvaja, Bharadvaja of the Tangle, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and addressed the Blessed One in verse: "A tangle inside, a tangle outside, This generation is entangled in a tangle. I ask you this, 0 Gotama, Who can disentangle this tangle?"
The Blessed One: " A man established on virtue, wise, Developing the mind and wisdom, A bhikkhu ardent and discreet: He can disentangle this tangle. "
"Those for whom lust and hatred Along with ignorance have been expunged, The arahants with taints destroyed: For them the tangle is disentangled. "
"Where name-and-form ceases, Stops without remainder, And also impingement and perception of form: It is here this tangle is cut."
When this was said, the brahmin Jata Bharadvaja said to the Blessed One: "Magnificent, Master Gotama .. " And the Venerable Bharadvaja became one of the arahants.
(A brahmin with matted hair asks the Buddha how we can become disentangled. This short set of verses became one of the most important in all of Theravāda Buddhism when it was used as the cornerstone of the commentarial treatise Visuddhimagga (Path of Purification).)
SN 7.7 Suddhika Sutta: Suddhika
At Savatthi. Then the brahmin Suddhika Bharadvaja approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and recited this verse in the presence of the Blessed One: "In the world no brahmin is ever purified Though he be virtuous and austere in practice; One accomplished in knowledge and conduct is purified, Not the others, the common folk."
The Blessed One: "Even though one mutters many chants, One does not become a brahmin by birth If one is rotten within and defiled, Supporting oneself by fraudulent means. "
"Whether khattiya, brahmin, vessa, sudda, Candala or scavenger, If one is energetic and resolute, Always firm in exertion, One attains the supreme purity: Know, 0 brahmin, that this is so."
When this was said, the brahmin Suddhika Bharadvaja said to the Blessed One: "Magnificent, Master Gotama!" ... And the Venerable Bharadvaja became one of the arahants.
(The brahmin Suddhika makes the strikingly Buddhist assertion that mere austerities don’t lead to purity; only knowledge and conduct do.)
SN 7.8 Aggika Sutta: Aggika
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion milk-rice with ghee had been set out for the brahmin Aggika Bharadvaja, who had thought: "I will offer a fire sacrifice, 1 will perform the fire oblation."
Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Rajagaha for alms. Walking for alms on uninterrupted alms round in Rajagaha, the Blessed One approached the residence of the brahmin Aggika Bharadvaja and stood to one side. The brahmin Aggika Bharadvaja saw the Blessed One standing for alms and addressed him in verse:
"One endowed with the triple knowledge, Of proper birth, of ample learning, Accomplished in knowledge and conduct, Might partake of this milk-rice meal."
The Blessed One: "Even though one mutters many chants, One does not become a brahmin by birth If one is rotten within and defiled, With followers gained by fraudulent means. "
"One who has known his past abodes, Who sees heaven and the plane of woe, Who has reached the destruction of birth, A sage consummate in direct knowledge"
"By means of these three kinds of knowledge One is a triple-knowledge brahmin. This one accomplished in knowledge and conduct Might partake of this milk-rice meal."
The brahmin Aggika Bharadvaja:"Let Master Gotama eat. The worthy is a brahmin."
The Blessed One: "Food over which verses have been sung Is not fit to be eaten by me. This, brahmin, is not the principle Observed by those who see. The Enlightened Ones reject such food Over which verses have been sung. As such a principle exists, 0 brahmin, This is their rule of conduct. "
"Serve with other food and drink The consummate one, the great seer With taints destroyed and remorse stilled, For he is the field for one seeking merit."
When this was said, the brahmin Aggika Bharadvaja said to the Blessed One: "Magnificent, Master Gotama! " . . . And the Venerable Aggika Bharadvaja became one of the arahants.
(A brahmin conducting a fire sacrifice invites the Buddha to accept the blessed milk-rice, claiming that the Buddha is a true brahmin.)
SN 7.9 Sundarika Sutta: Sundarika
On one occasion the Blessed One was dwelling among the Kosalans on the bank of the river Sundarika. Now on that occasion, the brahmin Sundarika Bharadvaja was offering a fire sacrifice and performing the fire oblation on the bank of the river Sundarika. Then the brahmin Sundarika Bharadvaja, having offered the fire sacrifice and performed the fire oblation, rose from his seat and surveyed the four quarters all around, wondering: "Who now might eat this sacrificial cake?" The brahmin Sundarika Bharadvaja saw the Blessed One sitting at the foot of a tree with his head covered. Having seen him, he took the sacrificial cake in his left hand and the water pot in his right hand and approached the Blessed One.
When the Blessed One heard the sound of the brahmin's footsteps, he uncovered his head. Then the brahmin Sundarika Bharadvaja, thinking, "This worthy is shaven-headed, this worthy is a shaveling," wanted to tum back; but it occurred to him: "Some brahmins here are also shaven-headed. Let me approach him and inquire about his birth."
Then the brahmin Sundarika Bharadvaja approached the Blessed One and said to him: "What is the worthy one's birth?"
The Blessed One: "Ask not of birth but ask of conduct: Fire is indeed produced from any wood. A resolute sage, though from low family, Is a thoroughbred restrained by a sense of shame."
"The sacrificer should invoke this one: One tamed by truth, perfect by taming, Who has reached the end of knowledge, A fulfiller of the holy life. Then he makes a timely oblation To one worthy of offerings."
The brahmin Sundarika Bharadvaja: "Surely my sacrifice is well performed As I have seen such a knowledge-master. Because I had not seen those like yourself Other people ate the sacrificial cake. Let Master Gotama eat. The worthy is a brahmin."
The Blessed One: "Food over which verses have been sung . .. (verses above) ... For he is the field for one seeking merit."
"Then, Master Gotama, should I give this sacrificial cake to someone else?" "I do not see anyone, brahmin, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could eat and properly digest this sacrificial cake except the Tathagata or a disciple of the Tathagata. Therefore, brahmin, throw away the sacrificial cake in a place where there is sparse vegetation or dispose of it in water where there are no living beings."
Then the brahmin Sundarika Bharadvaja disposed of that sacrificial cake in water where there were no living beings. When it was disposed of in the water, that sacrificial cake sizzled and hissed and gave off steam and smoke. Then the brahmin Sundarika Bharadvaja, shocked and terrified, approached the Blessed One and stood to one side. The Blessed One then addressed him with verses: "When kindling wood, brahmin, do not imagine This external deed brings purity; For experts say no purity is gained By one who seeks it outwardly. "
"Having given up the fire made from wood, I kindle, O brahmin, the inner light alone. Always ablaze, my mind always concentrated, I am an arahant living the holy life. "
"Conceit, O brahmin, is your shoulder-load, Anger the smoke, false speech the ashes; The tongue is the ladle, the heart the altar, A well-tamed self is the light of a man."
"The Dhamma is a lake with fords of virtue Limpid, praised by the good to the good Where the knowledge-masters go to bathe, And, dry-limbed across to the far shore."
"Truth, Dhamma, restraint, the holy life, Attainment of Brahma based on the middle: Pay homage, O brahmin, to the upright ones; I call that person one impelled by Dhamma."
When this was said, the brahmin Sundarika Bharadvaja said to the Blessed One: "Magnificent, Master Gotama!" ... And the Venerable Sundarika Bharadvaja became one of the arahants.
(A brahmin conducting a fire sacrifice wishes to offer the sacrificial cake. He sees the Buddha meditating and wants to give it to him, but hesitates when he realizes he is a shaven-headed ascetic. He asks the Buddha’s caste, but the Buddha argues that conduct is the important thing, not caste. The Buddha gives a metaphorical reinterpretation of the elements of brahmanical ritual.)
SN 7.10 Bahudhītara Sutta: Many Daughters
On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion 14 oxen belonging to a certain brahmin of the Bharadvaja clan had gotten lost. Then the brahmin of the Bharadvaja clan, while searching for those oxen, went to the woodland thicket where the Blessed One was staying. There he saw the Blessed One sitting with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him. Having seen him, he approached the Blessed One and recited these verses in the presence of the Blessed One:
"Surely this ascetic does not have Fourteen oxen [that have gotten lost], Not seen now for the past six days: Hence this ascetic is happy."
"Surely this ascetic does not have A field of blighted sesamum plants, Some with one leaf, some with two: Hence this ascetic is happy. "
"Surely this ascetic does not have Rats inside an empty barn Dancing around merrily: Hence this ascetic is happy. "
"Surely this ascetic does not have A blanket that for seven months Has been covered with swarms of vermin: Hence this ascetic is happy."
"Surely this ascetic does not have Seven daughters left for widows, Some with one son, some with two: Hence this ascetic is happy."
"Surely this ascetic does not have A tawny wife with pockmarked face Who wakes him up with a kick: Hence this ascetic is happy."
"Surely this ascetic does not have Creditors who call at dawn, Chiding him, 'Pay up! Pay up! Hence this ascetic is happy."
The Blessed One: "Surely, brahmin, I do not have Fourteen oxen [that have gotten lost], Not seen now for the past six days: Hence, 0 brahmin, I am happy."
"Surely, brahmin, I do not have A field of blighted sesamum plants, Some with one leaf, some with two: Hence, 0 brahmin, I am happy."
"Surely, brahmin, I do not have Rats inside an empty barn Dancing around merrily: Hence, 0 brahmin, I am happy. "
"Surely, brahmin, I do not have A blanket that for seven months Has been covered with swarms of vermin: Hence, 0 brahmin, I am happy. "
"Surely, brahmin, I do not have Seven daughters left for widows, Some with one son, some with two: Hence, 0 brahmin, I am happy. "
"Surely, brahmin, I do not have A tawny wife with pockmarked face Who wakes me up with a kick: Hence, 0 brahmin, I am happy. "
"Surely, brahmin, I do not have Creditors who call at dawn, Chiding me, 'Pay up! Pay up! Hence, 0 brahmin, I am happy."
When this was said, the brahmin of the Bharadvaja clan said to the Blessed One: "Magnificent, Master Gotama!" ... And the Venerable Bharadvaja became one of the arahants. (A brahmin is searching for his lost oxen when he sees the Buddha meditating peacefully in the forest. He laments the many sorrows of his life, celebrating the Buddha’s happiness and freedom from such sorrows.)
SN 7.11 Kasibhāradvāja Sutta: Kasi Bharadvaja
Thus have I heard. On one occasion the Blessed One was dwelling among the Magadhans at Dakkhinagiri near the brahmin village of Ekana!a. Now on that occasion the brahmin Kasi Bharadvaja, Bharadvaja the Ploughman, had five hundred ploughs fastened to their yokes at the time of sowing. Then, in the morning, the Blessed One dressed and, taking bowl and robe, went to the place where the brahmin Kasi Bharadvaja was at work. Now on that occasion the brahmin Kasi Bharadvaja's food distribution was taking place.
Then the Blessed One approached the place of the food distribution and stood to one side The brahmin Kasi Bharadvaja saw the Blessed One standing for alms and said to him: "Recluse, I plough and sow, and when I have ploughed and sown I eat. You too, ascetic, ought to plough and sow; then, when you have ploughed and sown, you will eat."
"I too, brahmin, plough and sow, and when I have ploughed and sown I eat." "But we do not see Master Gotama's yoke or plough or ploughshare or goad or oxen; yet Master Gotama says, 'I too, brahmin plough and sow, and when I have ploughed and sown I eat.'"
Then the brahmin Kasi Bharadvaja addressed the Blessed Om in verse: "You claim to be a man who works the plough, But I do not see your ploughing If you're a ploughman, answer me: How should we understand your ploughing?"
The Blessed One: "Faith is the seed, austerity the rain, Wisdom my yoke and plough; Shame is the pole, mind the yoke-tie, Mindfulness my ploughshare and goad"
"Guarded in body, guarded in speech, Controlled in my appetite for food, I use truth as my weeding-hook, And gentleness as my unyoking"
"Energy is my beast of burden, Carrying me to security from bondage. It goes ahead without stopping To where, having gone, one does not sorrow."
"In such a way this ploughing is done Which has the Deathless as its fruit. Having finished this work of ploughing, One is released from all suffering."
"Let Master Gotama eat! The worthy is a ploughman, since Master Gotama does ploughing that has even the Deathless as its fruit."
"Food over which verses have been sung ... (as above) ... For he is the field for one seeking merit."
When this was said, the brahmin Kasi Bharadvaja said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(A brahmin farmer criticizes the Buddha for failing to produce food, merely living off the work of others. But the Buddha shows that his true work is spiritual.)
SN 7.12 Udaya Sutta: Udaya
At Savatthi. Then, in the morning, the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya. Then the brahmin Udaya filled the Blessed One's bowl with rice. A second time in the morning the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya ... . A third time in the morning the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya.
Then a third time the brahmin Udaya filled the Blessed One's bowl with rice, after which he said to the Blessed One: "This pesky ascetic Gotama keeps coming again and again."
The Blessed One: " Again and again, they sow the seed; Again and again, the sky-god sends down rain; Again and again, ploughmen plough the field; Again and again, grain comes to the realm. "
"Again and again, the mendicants beg; Again and again, the donors give; When donors have given again and again, Again and again they go to heaven. "
"Again and again, the dairy folk draw milk; Again and again, the calf goes to its mother; Again and again, one wearies and trembles; Again and again, the dolt enters the womb; Again and again, one is born and dies; Again and again, they take one to the cemetery."
"But when one has obtained the path That leads to no more renewed existence, Having become broad in wisdom, One is not born again and again!"
When this was said, the brahmin Udaya said to the Blessed One: " Magnificent, Master Gotama! Magnificent, Master Gotama .. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(A brahmin complains when the Buddha visits for alms again and again. The Buddha takes the chance to point out that all natural phenomena repeat in cycles, and only an awakened one escapes the cycle.)
SN 7.13 Devahita Sutta: Devahita
At Savatthi. Now on that occasion the Blessed One was afflicted by winds and the Venerable Upavana was his attendant. There the Blessed One addressed the Venerable Upavana thus: "Come now, Upavana, find some hot water for me." "Yes, venerable sir," the Venerable Upavana replied. Then he dressed and, taking bowl and robe, went to the residence of the brahmin Devahita, where he stood silently to one side. The brahmin Devahita saw the Venerable Upavana standing silently to one side and addressed him in verse:
"Silent, the worthy one stands, Shaven-headed, clad in a stitched robe. What do you want, what do you seek, What have you come here to beg?"
The Venerable Upavana: "The Arahant, the Fortunate One in the world, The Sage, is afflicted with winds. If there is any hot water, brahmin, Please give it for the Sage.
"He is worshiped by those worthy of worship, Honored by those worthy of honor, Respected by those worthy of respect: It is to him that I wish to take it."
Then the brahmin Devahita ordered a man to bring a carrying pole with hot water and presented a bag of molasses to the Venerable Upavana. Then the Venerable Upavana approached the Blessed One. He had the Blessed One bathed with the hot water, and he mixed the molasses with hot water and offered it to him. Then the Blessed One's ailment subsided.
Then the brahmin Devahita approached the Blessed One and exchanged greetings with him, after which he sat down to one side and addressed the Blessed One in verse: "Where should one give a proper gift? Where does a gift bear great fruit? How, for one bestowing alms, Does an offering bring success-just how?"
The Blessed One: "One who has known his past abodes, Who sees heaven and the plane of woe, Who has reached the destruction of birth,A sage consummate in direct knowledge: Here one should give a proper gift, Here a gift bears great fruit. That's how, for one bestowing alms,An offering brings success-just so!"
When this was said, the brahmin Devahita said to the Blessed One: " Magnificent, Master Gotama! Magnificent, Master Gotama! ... Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(The Buddha is ill and sends his attendant monk Upavāṇa to fetch some hot water. A brahmin gives him not just water, but also molasses to ease his stomach. Later the brahmin visits the Buddha to discuss generosity.)
SN 7.14 Mahasala Sutta: The Affluent One
At Savatthi. Then a certain affluent brahmin, shabby, clad in a shabby cloak, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side, and the Blessed One then said to him: "Why now, brahmin, are you so shabby, clad in a shabby cloak?" "Here, Master Gotama, my four sons, instigated by their wives, have expelled me from the house."
"Well then, brahmin, learn these verses and recite them when the multitude has assembled in the meeting hall with your sons sitting together there: "Those at whose birth I took delight And whose success I much desired, Being instigated by their wives, Chase me out as dogs chase swine."
"These evil fellows are indeed mean, Although they call me, 'Dad, dear Dad.' They're demons in the guise of sons To abandon me when I've grown old."
"As an old horse of no more use Is led away from its fodder, So the old father of those boys Begs for alms at others' homes. "
"Better for me is the staff I use Than those disobedient sons; For the staff drives off the wild bull And drives away the wild dog. "
"In the dark it goes before me, In the deep it gives me support. By the gracious power of the staff, If I stumble I still stand firm."
Then that affluent brahmin, having learned these verses in the presence of the Blessed One, recited them when the multitude had assembled in the meeting hall with his sons sitting together there: "Those at whose birth I took delight ...If I stumble I still stand firm." Then the sons led that affluent brahmin to their house, bathed him, and each gave him a pair of clothes. Then that affluent brahmin, having taken one pair of clothes, approached the Blessed One and exchanged greetings with him.
Then he sat down to one side and said to the Blessed One: "Maste.r Gotama, we brahmins seek a teacher's fee for our teacher. Let Master Gotama accept a teacher's fee from me. " The Blessed One accepted out of compassion. Then that affluent brahmin said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama!. .. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(A brahmin is shabby clothes has been kicked out of his home by ungrateful sons. The Buddha gives him a verse to recite in the village council, comparing his faithless sons to his trusty wooden staff. Ashamed, the sons take back their father, bathe and dress him.)
SN 7.15 Mānatthaddha Sutta : Manatthaddha
At Savatthi. Now on that occasion a brahmin named Manatthaddha, Stiff with Conceit, was residing at Savatthi. He did not pay homage to his mother or father, nor to his teacher or eldest brother. Now on that occasion the Blessed One was teaching the Dhamma surrounded by a large assembly. Then it occurred to the brahmin Manatthaddha: "This ascetic Gotama is teaching the Dhamma surrounded by a large assembly. Let me approach him. If the ascetic Gotama addresses me, then I will address him in turn. But if he does not address me, neither will I address him." Then the brahmin Manatthaddha approached the Blessed One and stood silently to one side, but the Blessed One did not address him.
Then the brahmin Manatthaddha, thinking, "This ascetic Gotama doesn't know anything,"wanted to tum back, [178] but the Blessed One, having known with his own mind the reflection in the brahmin's mind, addressed the brahmin Manatthaddha in verse: "The fostering of conceit is never good For one keen on his welfare, brahmin. You should instead foster that purpose Because of which you've come here."
Then the brahmin Manatthaddha, thinking, "The ascetic Gotama knows my mind," prostrated himself right there with his head at the Blessed One's feet. He kissed the Blessed One's feet, stroked them with his hands, and announced his name thus: "I am Manatthaddha, Master Gotama! I am Manatthaddha, Master Gotama!" Then that assembly was struck with amazement and the people said: "It is wonderful indeed, sir! It is amazing indeed, sir! This brahmin Manatthaddha does not pay homage to his mother and father, nor to his teacher or eldest brother, yet he shows such supreme honor towards the ascetic Gotama."
Then the Blessed One said to the brahmin Manatthaddha: "Enough, brahmin! Get up and sit in your own seat, as your mind has confidence in me." Then the brahmin Manatthaddha sat down in his own seat and addressed the Blessed One in verse: "Towards whom should one avoid conceit? Towards whom should one show reverence? To whom should one be ever respectful?Whom is it proper to venerate deeply?"
The Blessed One: "First one's own mother and father, Then one's eldest family brother, Then one's teacher as the fourth: Towards these one should avoid conceit; Towards these one should be reverential; These should be well respected; These it is good to venerate deeply. "
"Having struck down conceit, humble, One should pay homage to the arahants, Those cool of heart, their tasks done, The taintless ones, unsurpassed."
When this was said, the brahmin Manatthaddha said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama!. .. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
A stuck-up brahmin listening to the Buddha teach is awestruck when the Buddha appears to read his mind. To the surprise of the crowd, he bows and kisses the Buddha’s feet. The Buddha tells him to take his seat, and they exchange verses on the topic of conceit.
SN 7.16 Paccanika Sutta: Paccanika At Savatthi. Now on that occasion a brahmin named Paccanikasata, Relisher of Contradiction, was residing at Savatthi. Then it occurred to the brahmin Paccanikasata: "Let me approach the ascetic Gotama and contradict whatever he says." Now on that occasion the Blessed One was walking back and forth in the open. Then the brahmin Paccanikasata approached the Blessed One and said to him while he was walking back and forth: "Speak Dhamma, ascetic!"
The Blessed One: "Well-spoken counsel is hard to understand By one who relishes contradiction, By one with a corrupt mind Who is engrossed in aggression."
"But if one has removed aggression And the distrust of one's heart, If one has cast away aversion, One can understand well-spoken counsel."
When this was said, the brahmin Paccanikasata said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! ... Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(A brahmin who loves to contradict everyone approaches the Buddha thinking to challenge him. But when he hears the Buddha speak, he cannot find anything to contradict.)
SN 7.17 Navakammika Sutta : Navakammika
On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion the brahmin Navakammika Bharadvaja was getting some work done in that woodland thicket. The brahmin Navakammika Bharadvaja saw the Blessed One sitting at the foot of a certain sal tree with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him. Having seen him, he thought: "I take delight in getting work done in this woodland thicket. What does this ascetic Gotama take delight in getting done?"
Then the brahmin Navakammika Bharadvaja approached the Blessed One and addressed him in verse: "With what kind of work are you engaged Here in this sal woods, bhikkhu, By reason of which you find delight Alone in the forest, Gotama?"
The Blessed One: "There is nothing in the woods I need to do; Cut down at the root, my woods is dried up. Woodless and dartless, discontent cast off, I find delight alone in the woods."
When this was said, the brahmin Navakammika Bharadvaja said to the Blessed One: " Magnificent, Master Gotama! Magnificent, Master Gotama!. .. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(A brahmin is enjoying his work in the woods. Seeing the Buddha in meditation, he wonders what sort of work the Buddha enjoys.)
SN 7.18 Kaṭṭhahāra Sutta: The Wood Gatherers
On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion a number of brahmin boys, students of a certain brahmin of the Bharadvaja clan, approached that woodland thicket while collecting firewood. Having approached, they saw the Blessed One sitting in that woodland thicket with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him.
Having seen him, they approached the brahmin of the Bharadvaja clan and said to him: "See now, master, you should know that in such and such a woodland thicket an ascetic is sitting with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him." Then the brahmin of the Bharadvaja clan, together with those brahmin boys, went to that woodland thicket. He saw the Blessed One sitting there . . .. having set up mindfulness in front of him.
He then approached the Blessed One and addressed him in verse: "Having entered the empty, desolate forest, Deep in the woods where many terrors lurk, With a motionless body, steady, lovely, How you meditate, bhikkhu, so beautifully!"
"In the forest where no song or music sounds, A solitary sage has resorted to the woods! This strikes me as a wonder-that you dwell With joyful mind alone in the woods."
"I suppose you desire the supreme triple heaven, The company of the world's divine lord. Therefore you resort to the desolate forest: You practice penance here for attaining Brahma."
The Blessed One: "Whatever be the many desires and delights That are always attached to the manifold elements, The longings sprung from the root of unknowing: All I have demolished along with their root."
"I am desireless, unattached, disengaged; My vision of all things has been purified. Having attained the auspicious--supreme enlightenment Self-confident, brahmin, I meditate alone."
When this was said, the brahmin of the Bharadvaja clan said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! ... Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(Some brahmin students are collecting firewood when they see the Buddha in meditation. They return and inform their teacher, who visits the Buddha to ask him how he is so peaceful in the wild forest.)
SN 7.19 Mātuposaka Sutta : The Mother Supporter
At Savatthi. Then a brahmin who supported his mother approached the Blessed One ... and said to him: " Master Gotama, I seek alms food righteously and thereby support my mother and father. In doing so, am I doing my duty?"
"For sure, brahmin, in doing so you are doing your duty. One who seeks almsfood righteously and thereby supports his mother and father generates much merit."
"When a mortal righteously supports his parents, Because of this service to them The wise praise him here in this world, And after death he rejoices in heaven."
When this was said, the brahmin who supported his mother said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! ... Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(A brahmin wonders whether the legitimate seeking of alms is a proper way to support his parents.)
SN 7.20 Bhikkhaka Sutta: The Mendicant
At Savatthi. Then a mendicant brahmin approached the Blessed One ... and said to him: "Master Gotama, I am a mendicant and you are a mendicant. What is the difference between us in this respect?"
The Blessed One: "It is not thus that one becomes a mendicant, Just because one begs others for alms. If one has taken up a domestic practice, One still has not become a bhikkhu."
"But one here who leads the holy life, Having expelled merit and evil, Who fares in the world with comprehension: He is truly called a bhikkhu."
When this was said, the mendicant brahmin said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! ... Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(The Buddha explains that a true mendicant is one who has gone beyond evil.)
SN 7.21 Saṅgārava Sutta: Sangarava
At Savatthi. Now on that occasion a brahmin named Sangarava was residing at Savatthi. He was a practitioner of water-purification, one who believed in purification by water, who dwelt devoted to the practice of immersing himself in water at dusk and at dawn. Then, in the morning, the Venerable Ananda dressed and, taking bowl and robe, entered Savatthi for alms.
Having walked for alms in Savatthi, when he had returned from his alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Here, venerable sir, a brahmin named Sangarava is residing at Savatthi. He is a practitioner of water-purification ... devoted to the practice of immersing himself in water at dusk and at dawn. It would be good, venerable sir, if the Blessed One would approach the residence of the brahmin Sangarava out of compassion."
The Blessed One consented by silence. Then, in the morning, the Blessed One dressed and, taking bowl and robe, approached the brahmin Sangarava's residence, where he sat down in the appointed seat. Then the brahmin Sangarava approached the Blessed One and exchanged greetings with him, after which he sat down to one side. The Blessed One then said to him: "Is it true, brahmin, that you are a practitioner of water-purification, one who believes in purification by water, devoted to the practice of immersing yourself in water at dusk and at dawn?"
"Yes, Master Gotama." "Considering what benefit do you do this, brahmin?" "Here, Master Gotama, whatever evil deed I have done during the day I wash away by bathing at dusk. Whatever evil deed I have done at night I wash away by bathing at dawn."
The Blessed One: "The Dhamma, brahmin, is a lake with fords of virtue A limpid lake the good praise to the good Where the knowledge-masters go to bathe, And, dry-limbed, cross to the far shore."
When this was said, the brahmin Sangarava said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama!. .. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life."
(A brahmin believes that by bathing he can wash away his sins. But the Buddha speaks of the Dhamma as a lake for true purification.)
SN 7.22 Khomadussa Sutta: Khomadussa
Thus have I heard. On one occasion the Blessed One was dwelling among the -Sakyans, where there was a town of the Sakyans named Khomadussa. Then the Blessed One dressed and, taking bowl and robe, entered Khomadussa for alms. Now on that occasion the brahmin householders of Khomadussa had assembled in council on some business matter while it was drizzling. Then the Blessed One approached the council. The brahmin householders of Khomadussa saw the Blessed One coming in the distance and said: "Who are these shaveling ascetics? Don't they know the rule of order?"
Then the Blessed One addressed the brahmin householders of Khomadussa in verse: "That is no council where the good are absent; They are not the good who don't speak Dhamma. But having abandoned lust, hate, and delusion, Those speaking on Dhamma are alone the good."
When this was said, the brahmin householders of Khomadussa said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. We go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. Let Master Gotama remember us as lay followers who from today have gone for refuge for life."
(When the Buddha approaches a brahmin council in session, they complain that he is out of order.)
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The connected discourses of the Buddha (Bhikkhu Bodhi)