Brāhmaṇasutta untranslated

Brāhmaṇasutta 01. Ānanda sees, on his begging round, Jāṇussoṇī’s white chariot, drawn by four white mares, the people crowding round it and declaring it the best and most beautiful of chariots. He goes to the Buddha and asks him if such a description could be used of the Buddha. The Buddha says that the Noble Eightfold Way can be so described. SN.v.4f.

Brāhmaṇasutta 02. A Brahmin visits the Buddha at Jetavana and asks why it is that the Buddha’s Dhamma will disappear soon after his death. The Buddha says it is because of the failure of men to realize the four satipaṭṭhānas. SN.v.174.

Brāhmaṇasutta 03. The Brahmin Uṇṇābha visits Ānanda at the Ghositārāma and questions him. Ānanda tells him that the life of a recluse has for its object the abandonment of desire and that this is brought about by the cultivation of the four iddhipādas. That would be a task without end, says Uṇṇābha; but Ānanda proves to him that once the purpose is accomplished, there remains nothing more to do. Uṇṇābha accepts Ānanda as his teacher. SN.v.271f.

Brāhmaṇasutta 04. The Buddha explains to the monks how the teachings of the Brahmins differ from his on the practice leading to prosperity. SN.v.361.

Brāhmaṇasutta 05. The Buddha explains, in answer to the question of a Brahmin, how the Dhamma can be described as sandiṭṭhika. AN.i.156.

Brāhmaṇasutta 06. Two Brahmins, skilled in lokāyata, visit the Buddha and say that, according to Pūraṇa Kassapa, the world is finite, while, according to Nigaṇṭha Nātaputta, it is infinite, and that both teachers claim omniscience. How can one know which teaching is true? The Buddha dismisses their question and teaches them that it is not by trying to walk to the end of the world that the end of the world can be reached, but by understanding the five strands of sense-desire (kāmaguṇa). This can be accomplished by the cultivation of the jhānas. AN.iv.428f.