Dharma Lessons

Chapter: XXVI The Brahmana (Brahmanavagga)

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Verse 388

XXVI (6) The Story of a Brahmin Recluse

While residing at the Jetavana monastery, the Buddha uttered Verse (388) of this book, with reference to a brahmin ascetic.

Once there was a brahmin ascetic in Savatthi. One day, it occurred to him that the Buddha called his disciples pabbajita bhikkhus and since be also was a recluse, he should also be called a pabbajita. So he went to the Buddha and posed the question why he should not be called a pabbajita. The Buddha's answer to him was this:"Just because one is a recluse one does not automatically become a pabbajita; a pabbajita must have other qualifications also."

Then the Buddha spoke in verse as follows:

Verse 388. Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

At the end of the discourse the brahmin attained Sotapatti Fruition.

Verse 388. He Who Had Discarded All Evil Is Holy

By barring-out badness a ‘brahmin’ one’s called
and one is a monk by conduct serene,
banishing blemishes out of oneself
therefore one’s known as ‘one who has left home’.

Explanation: One who has got rid of sinful action is called brahmana. One of serene senses is called samana. A person is called pabbajita because he has done away with all his faults.

Note: brahmano, samano, pabbajito: a brahmin, a monk a wandering ascetic. These are all categories of priests in the religious landscape of the Buddha’s day. They pursued a multitude of religious paths. Here the Buddha explains who a real priest, monk or a brahmin is.

Verses 389 and 390

XXVII (7) The Story of Thera Sariputta

While residing at the Jetavana monastery, the Buddha uttered Verses (389) and (390) of this book, with reference to the Venerable Sariputta.

The Venerable Sariputta was often praised by many people for his patience and forbearance. His pupils usually said of him thus: "Our teacher is a man of great patience and extreme endurance. If he is abused or even beaten by others, he does not lose his temper but remains calm and composed." As this was often said of the Venerable Sariputta, a brahmin holding wrong views declared to the admirers of Sariputta that he would provoke the Venerable Sariputta into anger. At that moment, the Venerable Sariputta, Who was on his alms-round, appeared on the scene; the brahmin went after him and hit him hard on his back with his hand. 'The thera did not even look round to see who was the person that attacked him, but proceeded on his way as if nothing had happened. Seeing the magnanimity and great fortitude of the noble thera, the brahmin was very much shaken. He got down on his knees at the feet of the Venerable Sariputta, admitted that he had wrongfully hit the thera, and asked for pardon. The brahmin then continued, "Venerable Sir, should you forgive me, kindly come to my house for alms-food."

In the evening, other bhikkhus reported to the Buddha that the Venerable Sariputta had gone for alms-food to the house of a brahmin who hid beaten him. Further, they observed that the brahmin was sure to get bolder and he would soon be assaulting other bhikkhus also. To those bhikkhus, the Buddha replied, "Bhikkhus, a true brahmana does not beat another true brahmana; only an ordinary man or an ordinary brahmin would beat an arahat in anger and ill will. This ill will should be eradicated by Anagami Magga."

Then the Buddha spoke in verse as follows:

Verse 389. One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant. Verse 390. For a brahmana there is no benefit at all if he does not restrain from anger to which his mind is prone. In as much as one desists from the intention to harm, to that extent dukkha ceases.

Verse 389. Harm Not An Arahat

One should not a brahmin beat
nor for that should He react.
Shame! Who would a Brahmin beat,
more shame for any should they react.

Explanation: No one should strike a brahmana - the pure saint. The brahmana who has become a victim must refrain from attacking the attacker in return, or show anger in return. Shame on him who attacks a brahmana; greater shame on him who displays retaliatory anger.

Verse 390. An Arahat Does Not Retaliate

For brahmin no small benefit
when mind’s aloof from what is dear.
As much he turns away from harm
so much indeed does dukkha die.

Explanation: To the brahmana, the act of not returning hate is not a minor asset - it is a great asset, indeed. If, there is in a mind which usually takes delight in hateful acts, there is a change for the better, it is not a minor victory. Each time the violent mind ceases, suffering, too, subsides.

Verse 393

XXVI (10) The Story of Jatila, the Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (393) of this book, with reference to Jatila, a brahmin ascetic who wore matted hair.

Once, a brahmin ascetic thought to himself that the Buddha called his disciples 'brahmanas' and that he being a brahmin by birth should also be called a 'brahmana'. Thinking thus, he went to see the Buddha and put forward his view. But the Buddha rejected his view and said. "O brahmin, I do not call one a brahmana because he keeps his hair matted or simply because of his birth; I call one a brahmana only if he fully comprehends the Four Noble Truths."

Then the Buddha spoke in verse as follows:

Verse 393. Not by wearing matted hair, nor by lineage, nor by caste, does one become a brahmana; only he who realizes the Truth and the Dhamma is pure; he is a brahmana.

Verse 393. One Does Not Become A Brahmin Merely By Birth

By birth one is no brahmin,
by family, austerity.
In whom are truth and Dhamma too
pure is he, a Brahmin’s he.

Explanation: One does not become a brahmin by one’s matted hair. Nor does one become a brahmin by one’s clan. Even one’s birth will not make a brahmin. If one has realized the Truth., has acquired the knowledge of the Teaching, if he is also pure, it is such a person that I describe as a brahmin.