Saṃyutta Nikāya · Discourse 7.19

The Brahmin Who Provided for His Mother

Mātuposakasutta

Setting
At Sāvatthī
Speakers
An unnamed brahmin who provides for his mother and father, and the Buddha
Form
A direct question about duty, answered with unqualified confirmation and a brief verse
Length
~1.5 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★☆☆☆☆ — brief and gentle, without any of this saṃyutta's usual conflict or wordplay

Why this discourse

Not every discourse in this saṃyutta needs a challenge, a riddle, or a rebuke to make its point. This brahmin arrives with a straightforward question about his own daily life: he begs alms honestly, using what he collects to support his aging mother and father, and simply wants to know whether this counts as doing his duty. The Buddha's answer carries no qualification, no redefinition of terms, and no twist — only clear, warm confirmation that honest alms-seeking in service of one's parents genuinely does accumulate significant merit, praised by the wise in this life and rewarded with heaven in the next.

Reading guide

A question with no hidden trap or hostile edge

Unlike so many of this saṃyutta's exchanges, there's no test, insult, or riddle built into the brahmin's approach; he simply wants confirmation about something he already believes is right, and states his situation plainly.

Legitimacy named as the specific qualifying condition

The brahmin's question doesn't just describe begging for his parents; it specifies begging ‘by legitimate means’, dhammena, a detail the Buddha's answer picks up and repeats exactly, making clear that the manner of acquiring support matters as much as the purpose it serves.

Confirmation given without qualification or redefinition

Where other discourses in this vagga redefine a term the questioner brings — what a true brahmin is, what a true mendicant is — here the Buddha simply agrees with the brahmin's own framing entirely, offering no correction because none is needed.

A dual reward named for a single, simple act

The closing verse doesn't limit the reward to some distant future benefit; it names two distinct rewards together — praise from the wise in this very life, and rejoicing in heaven after death — giving ordinary filial support both an immediate and a lasting significance.

A brief discourse that still closes the same way as the rest

Despite its calm, uncomplicated tone, this discourse ends exactly like its more dramatic neighbors, with the brahmin declaring lifelong lay refuge — a reminder that conversion in this vagga doesn't require conflict, only genuine recognition.

Key terms

dhammena bhikkhaṁ pariyesāmi — “I seek alms by legitimate means” — the brahmin's stated practice, the specific qualifying detail of his question.
mātāpitaro posemi — “I provide for my mother and father” — the filial duty at the center of the discourse.
kiccakārī — “doing my duty” — the brahmin's own question about whether his practice fulfills obligation.
bahuṁ so puññaṁ pasavati — “brims with much merit” — the Buddha's unqualified confirmation.
idheva naṁ pasaṁsanti, pecca sagge pamodati — “praised in this life…rejoice in heaven [after death]” — the verse's twofold reward, immediate and lasting.

The text

The discourse in full. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At Sāvatthī. Then a brahmin who provided for his mother went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Worthy Gotama, I seek alms by legitimate means, which I use to provide for my mother and father. In doing so, am I doing my duty?” “Indeed, brahmin, in so doing you are doing your duty. Whoever seeks alms by legitimate means, and uses them to provide for their mother and father brims with much merit.

§2A mortal provides for their mother and father by legitimate means; because they serve their parents like this, they’re praised in this life by the astute, and they depart to rejoice in heaven.”

§3When he said this, the brahmin who provided for his mother said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

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Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
What question does the brahmin bring to the Buddha?
Correct: A. A straightforward, non-confrontational question about his own daily life.
Question 2 of 10
What specific detail does the brahmin include about how he obtains alms?
Correct: A. Dhammena — a detail the Buddha's answer repeats exactly.
Question 3 of 10
How does the Buddha respond to the brahmin's question?
Correct: A. Agreeing entirely with the brahmin's own framing.
Question 4 of 10
What does the Buddha say about someone who supports their parents this way?
Correct: A. Bahuṁ so puññaṁ pasavati — an unqualified, positive assessment.
Question 5 of 10
What two rewards does the closing verse name?
Correct: A. An immediate and a lasting significance given to the same simple act.
Question 6 of 10
How does this discourse's tone compare to most others in this saṃyutta?
Correct: A. No test or hidden trap built into the exchange.
Question 7 of 10
How does this discourse's outcome compare to more dramatic discourses in this vagga?
Correct: A. A reminder that conversion here doesn't require conflict.
Question 8 of 10
Where does this discourse take place?
Correct: A. The same city as several other discourses in this vagga.
Question 9 of 10
Does the Buddha introduce any redefinition of terms in this discourse?
Correct: A. Unlike several neighboring discourses in this vagga, no correction is offered here.
Question 10 of 10
What relationship does the brahmin support in this discourse?
Correct: A. Mātāpitaro posemi — the filial relationship central to the entire discourse.
Answered 0 of 10 · Correct 0