Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
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 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:
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?
“Worthy Gotama, are the ancient traditions of the brahmins exhibited these days among brahmins?”
“Na kho, brāhmaṇā, sandissanti etarahi brāhmaṇā porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhamme”ti.
“No, brahmins, they are not.”
“Sādhu no bhavaṁ gotamo porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhammaṁ bhāsatu, sace bhoto gotamassa agarū”ti.
“If you wouldn’t mind, worthy Gotama, please teach us the ancient traditions of the brahmins.”
“Tena hi, brāhmaṇā, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, brahmins, listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho te brāhmaṇamahāsālā bhagavato paccassosuṁ.
“Yes, worthy sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Isayo pubbakā āsuṁ,
“The ancient seers used to be
saññatattā tapassino;
restrained and austere.
Pañca kāmaguṇe hitvā,
Having given up the five sensual titillations,
attadatthamacārisuṁ.
they lived for their own true good.
Na pasū brāhmaṇānāsuṁ,
Brahmins used to own no cattle,
na hiraññaṁ na dhāniyaṁ;
nor gold coin or grain.
Sajjhāyadhanadhaññāsuṁ,
Chanting was their money and grain,
brahmaṁ nidhimapālayuṁ.
which they guarded as a gift from god.
Yaṁ nesaṁ pakataṁ āsi,
Food was prepared for them
dvārabhattaṁ upaṭṭhitaṁ;
and left beside their doors.
Saddhāpakatamesānaṁ,
People believed that food prepared in faith
dātave tadamaññisuṁ.
should be given to them.
Nānārattehi vatthehi,
With colorful clothes,
sayanehāvasathehi ca;
lodgings and houses,
Phītā janapadā raṭṭhā,
prosperous nations and countries
te namassiṁsu brāhmaṇe.
honored those brahmins.
Avajjhā brāhmaṇā āsuṁ,
Brahmins used to be inviolable and
ajeyyā dhammarakkhitā;
invincible, protected by principle.
Na ne koci nivāresi,
No-one ever turned them away
kuladvāresu sabbaso.
from the doors of families.
Aṭṭhacattālīsaṁ vassāni,
For forty-eight years
(komāra) Brahmacariyaṁ cariṁsu te;
they led the spiritual life.
Vijjācaraṇapariyeṭṭhiṁ,
The brahmins of old pursued
Acaruṁ brāhmaṇā pure.
their quest for knowledge and conduct.
Na brāhmaṇā aññamagamuṁ,
Brahmins never transgressed with another,
napi bhariyaṁ kiṇiṁsu te;
nor did they purchase a wife.
Sampiyeneva saṁvāsaṁ,
They lived together in love,
saṅgantvā samarocayuṁ.
joining together by mutual consent.
Aññatra tamhā samayā,
Brahmins never approached their wives for sex
utuveramaṇiṁ pati;
during the time outside
Antarā methunaṁ dhammaṁ,
the fertile phase of the menstrual cycle
nāssu gacchanti brāhmaṇā.
after menstruation.
Brahmacariyañca sīlañca,
They praised chastity and morality,
ajjavaṁ maddavaṁ tapaṁ;
integrity, tenderness, and fervor,
Soraccaṁ avihiṁsañca,
gentleness and harmlessness,
khantiñcāpi avaṇṇayuṁ.
and also patience.
Yo nesaṁ paramo āsi,
He who was supreme among them,
Brahmā daḷhaparakkamo;
godlike, staunchly vigorous,
Sa vāpi methunaṁ dhammaṁ,
did not engage in sex
Supinantepi nāgamā.
even in a dream.
Tassa vattamanusikkhantā,
Training in line with their duties,
Idheke viññujātikā;
many smart people here
Brahmacariyañca sīlañca,
praised chastity and morality,
Khantiñcāpi avaṇṇayuṁ.
and also patience.
Taṇḍulaṁ sayanaṁ vatthaṁ,
They begged for rice,
Sappitelañca yāciya;
bedding, clothes, ghee, and oil.
Dhammena samodhānetvā,
Having collected them legitimately,
Tato yaññamakappayuṁ.
they arranged a sacrifice.
Upaṭṭhitasmiṁ yaññasmiṁ,
But they slew no cows
Nāssu gāvo haniṁsu te;
while serving at the sacrifice.
Yathā mātā pitā bhātā,
Like a mother, father, or brother,
Aññe vāpi ca ñātakā;
or some other relative,
Gāvo no paramā mittā,
cows are our best friends,
Yāsu jāyanti osadhā.
the fonts of medicine.
Annadā baladā cetā,
They give food and strength,
Vaṇṇadā sukhadā tathā;
and beauty and happiness.
Etamatthavasaṁ ñatvā,
Knowing these benefits,
Nāssu gāvo haniṁsu te.
they slew no cows.
Sukhumālā mahākāyā,
The brahmins were delicate and tall,
Vaṇṇavanto yasassino;
beautiful and glorious.
Brāhmaṇā sehi dhammehi,
They were keen on all the duties
Kiccākiccesu ussukā;
required by their own traditions.
Yāva loke avattiṁsu,
So long as they continued in the world,
Sukhamedhitthayaṁ pajā.
people flourished happily.
Tesaṁ āsi vipallāso,
But perversion crept into them
Disvāna aṇuto aṇuṁ;
little by little when they saw
Rājino ca viyākāraṁ,
the transformation of the king
Nāriyo samalaṅkatā.
and the ladies in all their finery.
Rathe cājaññasaṁyutte,
Their chariots were harnessed with thoroughbreds,
Sukate cittasibbane;
well-made with bright canopies,
Nivesane nivese ca,
and their homes and houses
Vibhatte bhāgaso mite.
were neatly divided section by section.
Gomaṇḍalaparibyūḷhaṁ,
They were lavished with herds of cattle,
Nārīvaragaṇāyutaṁ;
and furnished with bevies of lovely ladies.
Uḷāraṁ mānusaṁ bhogaṁ,
This extravagant human wealth
Abhijjhāyiṁsu brāhmaṇā.
was coveted by the brahmins.
Te tattha mante ganthetvā,
They compiled hymns to that end,
Okkākaṁ tadupāgamuṁ;
approached King Okkāka and said,
Pahūtadhanadhaññosi,
‘You have plenty of money and grain.
Yajassu bahu te vittaṁ;
Sacrifice! For you have much treasure.
Yajassu bahu te dhanaṁ.
Sacrifice! For you have much money.’
Tato ca rājā saññatto,
Persuaded by the brahmins,
Brāhmaṇehi rathesabho;
the king, chief of charioteers, performed
Assamedhaṁ purisamedhaṁ,
horse sacrifice, human sacrifice,
Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ;
the sacrifices of the ‘casting of the yoke-pin’, the ‘royal soma drinking’, and the ‘unimpeded’.
Ete yāge yajitvāna,
When he had carried out these sacrifices,
Brāhmaṇānamadā dhanaṁ.
he gave riches to the brahmins.
Gāvo sayanañca vatthañca,
There were cattle, bedding, and clothes,
Nāriyo samalaṅkatā;
and ladies in all their finery;
Rathe cājaññasaṁyutte,
chariots harnessed with thoroughbreds,
Sukate cittasibbane.
well-made with bright canopies;
Nivesanāni rammāni,
and lovely homes,
Suvibhattāni bhāgaso;
nicely divided section by section.
Nānādhaññassa pūretvā,
Having furnished them with different grains,
Brāhmaṇānamadā dhanaṁ.
he gave riches to the brahmins.
Te ca tattha dhanaṁ laddhā,
When they got hold of that wealth,
Sannidhiṁ samarocayuṁ;
they arranged to store it up.
Tesaṁ icchāvatiṇṇānaṁ,
Falling under the sway of desire,
Bhiyyo taṇhā pavaḍḍhatha;
their craving grew and grew.
Te tattha mante ganthetvā,
They compiled hymns to that end,
Okkākaṁ puna mupāgamuṁ.
approached King Okkāka once more and said,
Yathā āpo ca pathavī ca,
‘Like water and earth,
Hiraññaṁ dhanadhāniyaṁ;
gold coin, riches, and grain,
Evaṁ gāvo manussānaṁ,
are cows for humankind,
Parikkhāro so hi pāṇinaṁ;
as they are essential for creatures.
Yajassu bahu te vittaṁ,
Sacrifice! For you have much treasure.
Yajassu bahu te dhanaṁ.
Sacrifice! For you have much money.’
Tato ca rājā saññatto,
Persuaded by the brahmins,
Brāhmaṇehi rathesabho;
the king, chief of charioteers,
Nekā satasahassiyo,
had many hundred thousand cows
Gāvo yaññe aghātayi.
slain at the sacrifice.
Na pādā na visāṇena,
Neither with feet nor with horns
Nāssu hiṁsanti kenaci;
do cows harm anyone at all.
Gāvo eḷakasamānā,
Cows meek as lambs
Soratā kumbhadūhanā;
supply buckets of milk.
Tā visāṇe gahetvāna,
But taking them by the horns,
Rājā satthena ghātayi.
the king slew them with a sword.
Tato devā pitaro ca,
At that the gods and the ancestors,
Indo asurarakkhasā;
with Indra, the titans and monsters,
Adhammo iti pakkanduṁ,
roared out: ‘This is a crime against nature!’
Yaṁ satthaṁ nipatī gave.
as the sword fell on the cows.
Tayo rogā pure āsuṁ,
There used to be three kinds of illness:
Icchā anasanaṁ jarā;
greed, starvation, and old age.
Pasūnañca samārambhā,
But due to the slaughter of cows,
Aṭṭhānavutimāgamuṁ.
this grew to be ninety-eight.
Eso adhammo daṇḍānaṁ,
This crime of the rods
Okkanto purāṇo ahu;
is of ancient descent.
Adūsikāyo haññanti,
Killing innocent creatures,
Dhammā dhaṁsanti yājakā.
the sacrificers forsake righteousness.
Evameso aṇudhammo,
And that is how this mean old practice
Porāṇo viññugarahito;
was criticized by sensible people.
Yattha edisakaṁ passati,
Wherever they see such a thing,
Yājakaṁ garahatī jano.
folk criticize the sacrificer.
Evaṁ dhamme viyāpanne,
With righteousness gone,
Vibhinnā suddavessikā;
peasants and menials were split,
Puthū vibhinnā khattiyā,
as were many aristocrats,
Patiṁ bhariyāvamaññatha.
and wives looked down on their husbands.
Khattiyā brahmabandhū ca,
Aristocrats and brahmins only by kin,
Ye caññe gottarakkhitā;
and others protected by their clan,
Jātivādaṁ nirākatvā,
neglecting their genealogy,
Kāmānaṁ vasamanvagun”ti.
fell under the sway of sensual pleasures.”
Evaṁ vutte, te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ:
When he had spoken, those well-to-do brahmins said to the Buddha,
“abhikkantaṁ, bho gotama …pe…
“Excellent, worthy Gotama! Excellent! …
upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
Brāhmaṇadhammikasuttaṁ sattamaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
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.
When the greetings and polite conversation were over, they sat down to one side and said to the Buddha:
“Worthy Gotama, are the ancient traditions of the brahmins exhibited these days among brahmins?”
“No, brahmins, they are not.”
“If you wouldn’t mind, worthy Gotama, please teach us the ancient traditions of the brahmins.”
“Well then, brahmins, listen and apply your mind well, I will speak.”
“Yes, worthy sir,” they replied.
The Buddha said this:
“The ancient seers used to be
restrained and austere.
Having given up the five sensual titillations,
they lived for their own true good.
Brahmins used to own no cattle,
nor gold coin or grain.
Chanting was their money and grain,
which they guarded as a gift from god.
Food was prepared for them
and left beside their doors.
People believed that food prepared in faith
should be given to them.
With colorful clothes,
lodgings and houses,
prosperous nations and countries
honored those brahmins.
Brahmins used to be inviolable and
invincible, protected by principle.
No-one ever turned them away
from the doors of families.
For forty-eight years
they led the spiritual life.
The brahmins of old pursued
their quest for knowledge and conduct.
Brahmins never transgressed with another,
nor did they purchase a wife.
They lived together in love,
joining together by mutual consent.
Brahmins never approached their wives for sex
during the time outside
the fertile phase of the menstrual cycle
after menstruation.
They praised chastity and morality,
integrity, tenderness, and fervor,
gentleness and harmlessness,
and also patience.
He who was supreme among them,
godlike, staunchly vigorous,
did not engage in sex
even in a dream.
Training in line with their duties,
many smart people here
praised chastity and morality,
and also patience.
They begged for rice,
bedding, clothes, ghee, and oil.
Having collected them legitimately,
they arranged a sacrifice.
But they slew no cows
while serving at the sacrifice.
Like a mother, father, or brother,
or some other relative,
cows are our best friends,
the fonts of medicine.
They give food and strength,
and beauty and happiness.
Knowing these benefits,
they slew no cows.
The brahmins were delicate and tall,
beautiful and glorious.
They were keen on all the duties
required by their own traditions.
So long as they continued in the world,
people flourished happily.
But perversion crept into them
little by little when they saw
the transformation of the king
and the ladies in all their finery.
Their chariots were harnessed with thoroughbreds,
well-made with bright canopies,
and their homes and houses
were neatly divided section by section.
They were lavished with herds of cattle,
and furnished with bevies of lovely ladies.
This extravagant human wealth
was coveted by the brahmins.
They compiled hymns to that end,
approached King Okkāka and said,
‘You have plenty of money and grain.
Sacrifice! For you have much treasure.
Sacrifice! For you have much money.’
Persuaded by the brahmins,
the king, chief of charioteers, performed
horse sacrifice, human sacrifice,
the sacrifices of the ‘casting of the yoke-pin’, the ‘royal soma drinking’, and the ‘unimpeded’.
When he had carried out these sacrifices,
he gave riches to the brahmins.
There were cattle, bedding, and clothes,
and ladies in all their finery;
chariots harnessed with thoroughbreds,
well-made with bright canopies;
and lovely homes,
nicely divided section by section.
Having furnished them with different grains,
he gave riches to the brahmins.
When they got hold of that wealth,
they arranged to store it up.
Falling under the sway of desire,
their craving grew and grew.
They compiled hymns to that end,
approached King Okkāka once more and said,
‘Like water and earth,
gold coin, riches, and grain,
are cows for humankind,
as they are essential for creatures.
Sacrifice! For you have much treasure.
Sacrifice! For you have much money.’
Persuaded by the brahmins,
the king, chief of charioteers,
had many hundred thousand cows
slain at the sacrifice.
Neither with feet nor with horns
do cows harm anyone at all.
Cows meek as lambs
supply buckets of milk.
But taking them by the horns,
the king slew them with a sword.
At that the gods and the ancestors,
with Indra, the titans and monsters,
roared out: ‘This is a crime against nature!’
as the sword fell on the cows.
There used to be three kinds of illness:
greed, starvation, and old age.
But due to the slaughter of cows,
this grew to be ninety-eight.
This crime of the rods
is of ancient descent.
Killing innocent creatures,
the sacrificers forsake righteousness.
And that is how this mean old practice
was criticized by sensible people.
Wherever they see such a thing,
folk criticize the sacrificer.
With righteousness gone,
peasants and menials were split,
as were many aristocrats,
and wives looked down on their husbands.
Aristocrats and brahmins only by kin,
and others protected by their clan,
neglecting their genealogy,
fell under the sway of sensual pleasures.”
When he had spoken, those well-to-do brahmins said to the Buddha,
“Excellent, worthy Gotama! Excellent! …
From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”
Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ:
“sandissanti nu kho, bho gotama, etarahi brāhmaṇā porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhamme”ti?
“Na kho, brāhmaṇā, sandissanti etarahi brāhmaṇā porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhamme”ti.
“Sādhu no bhavaṁ gotamo porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhammaṁ bhāsatu, sace bhoto gotamassa agarū”ti.
“Tena hi, brāhmaṇā, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Evaṁ, bho”ti kho te brāhmaṇamahāsālā bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Isayo pubbakā āsuṁ,
saññatattā tapassino;
Pañca kāmaguṇe hitvā,
attadatthamacārisuṁ.
Na pasū brāhmaṇānāsuṁ,
na hiraññaṁ na dhāniyaṁ;
Sajjhāyadhanadhaññāsuṁ,
brahmaṁ nidhimapālayuṁ.
Yaṁ nesaṁ pakataṁ āsi,
dvārabhattaṁ upaṭṭhitaṁ;
Saddhāpakatamesānaṁ,
dātave tadamaññisuṁ.
Nānārattehi vatthehi,
sayanehāvasathehi ca;
Phītā janapadā raṭṭhā,
te namassiṁsu brāhmaṇe.
Avajjhā brāhmaṇā āsuṁ,
ajeyyā dhammarakkhitā;
Na ne koci nivāresi,
kuladvāresu sabbaso.
Aṭṭhacattālīsaṁ vassāni,
(komāra) Brahmacariyaṁ cariṁsu te;
Vijjācaraṇapariyeṭṭhiṁ,
Acaruṁ brāhmaṇā pure.
Na brāhmaṇā aññamagamuṁ,
napi bhariyaṁ kiṇiṁsu te;
Sampiyeneva saṁvāsaṁ,
saṅgantvā samarocayuṁ.
Aññatra tamhā samayā,
utuveramaṇiṁ pati;
Antarā methunaṁ dhammaṁ,
nāssu gacchanti brāhmaṇā.
Brahmacariyañca sīlañca,
ajjavaṁ maddavaṁ tapaṁ;
Soraccaṁ avihiṁsañca,
khantiñcāpi avaṇṇayuṁ.
Yo nesaṁ paramo āsi,
Brahmā daḷhaparakkamo;
Sa vāpi methunaṁ dhammaṁ,
Supinantepi nāgamā.
Tassa vattamanusikkhantā,
Idheke viññujātikā;
Brahmacariyañca sīlañca,
Khantiñcāpi avaṇṇayuṁ.
Taṇḍulaṁ sayanaṁ vatthaṁ,
Sappitelañca yāciya;
Dhammena samodhānetvā,
Tato yaññamakappayuṁ.
Upaṭṭhitasmiṁ yaññasmiṁ,
Nāssu gāvo haniṁsu te;
Yathā mātā pitā bhātā,
Aññe vāpi ca ñātakā;
Gāvo no paramā mittā,
Yāsu jāyanti osadhā.
Annadā baladā cetā,
Vaṇṇadā sukhadā tathā;
Etamatthavasaṁ ñatvā,
Nāssu gāvo haniṁsu te.
Sukhumālā mahākāyā,
Vaṇṇavanto yasassino;
Brāhmaṇā sehi dhammehi,
Kiccākiccesu ussukā;
Yāva loke avattiṁsu,
Sukhamedhitthayaṁ pajā.
Tesaṁ āsi vipallāso,
Disvāna aṇuto aṇuṁ;
Rājino ca viyākāraṁ,
Nāriyo samalaṅkatā.
Rathe cājaññasaṁyutte,
Sukate cittasibbane;
Nivesane nivese ca,
Vibhatte bhāgaso mite.
Gomaṇḍalaparibyūḷhaṁ,
Nārīvaragaṇāyutaṁ;
Uḷāraṁ mānusaṁ bhogaṁ,
Abhijjhāyiṁsu brāhmaṇā.
Te tattha mante ganthetvā,
Okkākaṁ tadupāgamuṁ;
Pahūtadhanadhaññosi,
Yajassu bahu te vittaṁ;
Yajassu bahu te dhanaṁ.
Tato ca rājā saññatto,
Brāhmaṇehi rathesabho;
Assamedhaṁ purisamedhaṁ,
Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ;
Ete yāge yajitvāna,
Brāhmaṇānamadā dhanaṁ.
Gāvo sayanañca vatthañca,
Nāriyo samalaṅkatā;
Rathe cājaññasaṁyutte,
Sukate cittasibbane.
Nivesanāni rammāni,
Suvibhattāni bhāgaso;
Nānādhaññassa pūretvā,
Brāhmaṇānamadā dhanaṁ.
Te ca tattha dhanaṁ laddhā,
Sannidhiṁ samarocayuṁ;
Tesaṁ icchāvatiṇṇānaṁ,
Bhiyyo taṇhā pavaḍḍhatha;
Te tattha mante ganthetvā,
Okkākaṁ puna mupāgamuṁ.
Yathā āpo ca pathavī ca,
Hiraññaṁ dhanadhāniyaṁ;
Evaṁ gāvo manussānaṁ,
Parikkhāro so hi pāṇinaṁ;
Yajassu bahu te vittaṁ,
Yajassu bahu te dhanaṁ.
Tato ca rājā saññatto,
Brāhmaṇehi rathesabho;
Nekā satasahassiyo,
Gāvo yaññe aghātayi.
Na pādā na visāṇena,
Nāssu hiṁsanti kenaci;
Gāvo eḷakasamānā,
Soratā kumbhadūhanā;
Tā visāṇe gahetvāna,
Rājā satthena ghātayi.
Tato devā pitaro ca,
Indo asurarakkhasā;
Adhammo iti pakkanduṁ,
Yaṁ satthaṁ nipatī gave.
Tayo rogā pure āsuṁ,
Icchā anasanaṁ jarā;
Pasūnañca samārambhā,
Aṭṭhānavutimāgamuṁ.
Eso adhammo daṇḍānaṁ,
Okkanto purāṇo ahu;
Adūsikāyo haññanti,
Dhammā dhaṁsanti yājakā.
Evameso aṇudhammo,
Porāṇo viññugarahito;
Yattha edisakaṁ passati,
Yājakaṁ garahatī jano.
Evaṁ dhamme viyāpanne,
Vibhinnā suddavessikā;
Puthū vibhinnā khattiyā,
Patiṁ bhariyāvamaññatha.
Khattiyā brahmabandhū ca,
Ye caññe gottarakkhitā;
Jātivādaṁ nirākatvā,
Kāmānaṁ vasamanvagun”ti.
Evaṁ vutte, te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ:
“abhikkantaṁ, bho gotama …pe…
upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
Brāhmaṇadhammikasuttaṁ sattamaṁ.