Saṃyutta Nikāya · Discourse 7.5

Harmless

Ahiṁsakasutta

Setting
At Sāvatthī
Speakers
The brahmin Ahiṁsaka Bhāradvāja ("Bhāradvāja the Harmless") and the Buddha
Form
A proud self-announcement, answered by a single conditional 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, with a clean logical turn on names and conduct

Why this discourse

After four discourses driven by anger over a kinsman's ordination, this one shifts register entirely: the brahmin here arrives calmly, exchanges the ordinary courtesies, and simply announces his own name twice with evident pride — ‘I am Harmless, worthy Gotama, I am Harmless!’ The Buddha's response doesn't confirm or deny the name; it makes the name conditional on something the brahmin hasn't yet demonstrated — a person is only as harmless as their actual conduct in body, speech, and mind, regardless of what they happen to be called.

Reading guide

A departure from the anger pattern of SN 7.1–7.4

This is the first discourse in the saṃyutta where the brahmin arrives without any stated anger or grievance — no rumor, no rude language, no silent hostility — just an ordinary greeting followed by a proud self-introduction, a notably calmer opening than any before it.

A name announced as if it were already an achievement

The brahmin's repetition — stating his name twice in a row — reads as genuine pride in what he takes his name to already prove about him, treating the label itself as sufficient evidence of the quality it names.

A conditional that withholds confirmation

The verse's opening line doesn't affirm the brahmin's claim; it states a condition — ‘if you were really like your name’ — withholding agreement until the second half supplies what actually needs to be true.

Harm defined across three specific channels

The verse's definition of genuine harmlessness isn't vague; it names three distinct channels — body, speech, and mind — each of which must be free of harm before the name can be considered earned rather than merely worn.

A pattern this saṃyutta will use again for other names

This same logical move — a name claimed, then made conditional on matching conduct — recurs with different names and different brahmins later in this saṃyutta, establishing here in its clearest form a device the collection returns to.

Key terms

ahiṁsakāhaṁ, bho gotama, ahiṁsakāhaṁ — “I am Harmless, worthy Gotama, I am Harmless!” — the brahmin's proud, doubled self-announcement.
yathā nāmaṁ tathā cassa — “if you were really like your name” — the verse's opening conditional, withholding confirmation.
kāyena vācāya manasā ca na hiṁsati — “does no harm by body, speech, or mind” — the threefold definition of genuine harmlessness.
paraṁ na vihiṁsati — “doesn't harm anyone else” — the verse's concluding criterion.
sa ve ahiṁsako hoti — “such a person truly is Harmless” — the name earned by conduct, not merely worn as a label.

The text

The discourse in full. The closing conversion formula, identical to the preceding discourses in this vagga, is elided in the source and is not reconstructed here. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At Sāvatthī. Then the brahmin Bhāradvāja the Harmless 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, “I am Harmless, worthy Gotama, I am Harmless!”

§2“If you were really like your name, then you’d be Harmless. But a truly harmless person does no harm by way of body, speech, or mind; they don’t harm anyone else.”

§3When he had spoken, the brahmin Bhāradvāja the Harmless said to the Buddha, “Excellent, worthy Gotama! …” … And Venerable Bhāradvāja the Harmless became one of the perfected.

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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
How does this discourse's opening differ from SN 7.1–7.4?
Correct: A. A notably calmer opening than any of the four preceding discourses.
Question 2 of 10
What does the brahmin announce to the Buddha?
Correct: A. Treating the name itself as sufficient evidence of the quality it names.
Question 3 of 10
How does the Buddha's verse respond to this announcement?
Correct: A. "If you were really like your name" — withholding confirmation until conduct is shown.
Question 4 of 10
Across how many channels does the verse define genuine harmlessness?
Correct: A. Each of body, speech, and mind must be free of harm before the name is earned.
Question 5 of 10
What is the verse's underlying logical move?
Correct: A. A device this saṃyutta uses again with different names and brahmins.
Question 6 of 10
How many times does the brahmin state his name in this discourse?
Correct: A. A doubled, emphatic self-announcement.
Question 7 of 10
Where does this discourse take place?
Correct: A. A shift in setting from the Rājagaha-based discourses earlier in this vagga.
Question 8 of 10
What outcome does the brahmin reach after this exchange?
Correct: A. The same conversion-to-arahantship arc continues despite the calmer opening.
Question 9 of 10
What does this discourse's structure suggest about names in this saṃyutta?
Correct: A. A pattern the collection will return to with other names later in this saṃyutta.
Question 10 of 10
How does the brahmin's claim compare to the earlier discourses' pattern of hostility?
Correct: A. A different kind of overreach — pride in a name rather than anger at a rumor.
Answered 0 of 10 · Correct 0