MN 91 With Brahmāyu – Brahmāyusutta

Medium Discourses Collection 91 – Majjhima Nikāya 91

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was wandering in the land of the Videhans together with a large Saṅgha of five hundred bhikkhū.

ekaṁ samayaṁ bhagavā videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.

2.1

Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.

Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṁ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.

3.1

He heard:

Assosi kho brahmāyu brāhmaṇo:

3.2

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is wandering in the land of the Videhans, together with a large Saṅgha of around five hundred bhikkhū.

“samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.

3.3

He has this good reputation:

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

3.4

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

3.5

He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

3.6

He explains a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

3.7

It’s good to see such perfected ones.”

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

4.1

Now at that time the brahmin Brahmāyu had a student named Uttara. He too had mastered the Vedic curriculum.

Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.

4.2

Brahmāyu told Uttara of the Buddha’s presence in the land of the Videhans, and added:

Atha kho brahmāyu brāhmaṇo uttaraṁ māṇavaṁ āmantesi:

4.3

“ayaṁ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.

4.4

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

4.5

‘itipi so bhagavā arahaṁ sammāsambuddho …pe…

4.6

sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti.

4.7

“Please, dear Uttara, go to the ascetic Gotama and find out whether or not he lives up to his reputation.

Ehi tvaṁ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, yadi vā no tathā;

4.8

yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso.

4.9

Through you I shall learn about Master Gotama.”

Tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti.

5.1

“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”

“Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi yadi vā taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, yadi vā no tathā;

5.2

yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso”ti.

5.3

“Dear Uttara, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.

“Āgatāni kho, tāta uttara, amhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.

5.4

If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.

Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.

5.5

He has the following seven treasures:

Tassimāni satta ratanāni bhavanti, seyyathidaṁ—

5.6

the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.

cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ.

5.7

He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.

Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.

5.8

After conquering this land girt by sea, he reigns by principle, without rod or sword.

So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

5.9

But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.

Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado.

5.10

But, dear Uttara, I am the one who gives the hymns,

Ahaṁ kho pana, tāta uttara, mantānaṁ dātā;

5.11

and you are the one who receives them.”

tvaṁ mantānaṁ paṭiggahetā”ti.

6.1

“Yes, sir,” replied Uttara. He got up from his seat, bowed, and respectfully circled Brahmāyu before setting out for the land of the Videhans where the Buddha was wandering.

“Evaṁ, bho”ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṁ brāhmaṇaṁ abhivādetvā padakkhiṇaṁ katvā videhesu yena bhagavā tena cārikaṁ pakkāmi.

6.2

Traveling stage by stage, he came to the Buddha and exchanged greetings with him.

Anupubbena cārikaṁ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

6.3

When the greetings and polite conversation were over, he sat down to one side,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

6.4

and scrutinized his body for the thirty-two marks of a great man.

Ekamantaṁ nisinno kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.

6.5

He saw all of them except for two,

Addasā kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve.

6.6

which he had doubts about:

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

6.7

whether the private parts are covered in a foreskin, and the largeness of the tongue.

kosohite ca vatthaguyhe pahūtajivhatāya ca.

6.8

Then it occurred to the Buddha,

Atha kho bhagavato etadahosi:

6.9

“This brahmin student Uttara sees all the marks except for two,

“passati kho me ayaṁ uttaro māṇavo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve.

6.10

which he has doubts about:

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

6.11

whether the private parts are covered in a foreskin, and the largeness of the tongue.”

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.

7.1

So the Buddha used his psychic power to will that Uttara would see his private parts covered in a foreskin.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṁ vatthaguyhaṁ.

7.2

And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

8.1

Then Uttara thought,

Atha kho uttarassa māṇavassa etadahosi:

8.2

“The ascetic Gotama possesses the thirty-two marks.

“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi.

8.3

Why don’t I follow him and observe his deportment?”

Yannūnāhaṁ samaṇaṁ gotamaṁ anubandheyyaṁ, iriyāpathamassa passeyyan”ti.

8.4

So Uttara followed the Buddha like a shadow for seven months.

Atha kho uttaro māṇavo sattamāsāni bhagavantaṁ anubandhi chāyāva anapāyinī.

8.5

When seven months had passed he set out wandering towards Mithilā.

Atha kho uttaro māṇavo sattannaṁ māsānaṁ accayena videhesu yena mithilā tena cārikaṁ pakkāmi.

8.6

There he approached the brahmin Brahmāyu, bowed, and sat down to one side. Brahmāyu said to him,

Anupubbena cārikaṁ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ brahmāyu brāhmaṇo etadavoca:

8.7

“Well, dear Uttara, does Master Gotama live up to his reputation or not?”

“kacci, tāta uttara, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, no aññathā?

8.8

Kacci pana so bhavaṁ gotamo tādiso, no aññādiso”ti?

8.9

“He does, sir.

“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato, no aññathā;

8.10

tādisova so bhavaṁ gotamo, no aññādiso.

8.11

Master Gotama possesses the thirty-two marks.

Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi.

9.1

He has well-planted feet.

Suppatiṭṭhitapādo kho pana bho bhavaṁ gotamo;

9.2

idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.

9.3

On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.

Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni …

9.4

He has projecting heels.

Āyatapaṇhi kho pana so bhavaṁ gotamo …

9.5

He has long fingers.

Dīghaṅguli kho pana so bhavaṁ gotamo …

9.6

His hands and feet are tender.

Mudutalunahatthapādo kho pana so bhavaṁ gotamo …

9.7

His hands and feet cling gracefully.

Jālahatthapādo kho pana so bhavaṁ gotamo …

9.8

His feet are arched.

Ussaṅkhapādo kho pana so bhavaṁ gotamo …

9.9

His calves are like those of an antelope.

Eṇijaṅgho kho pana so bhavaṁ gotamo …

9.10

When standing upright and not bending over, the palms of both hands touch the knees.

Ṭhitako kho pana so bhavaṁ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati …

9.11

His private parts are covered in a foreskin.

Kosohitavatthaguyho kho pana so bhavaṁ gotamo …

9.12

He is gold colored; his skin has a golden sheen.

Suvaṇṇavaṇṇo kho pana so bhavaṁ gotamo kañcanasannibhattaco …

9.13

He has delicate skin, so delicate that dust and dirt don’t stick to his body.

Sukhumacchavi kho pana so bhavaṁ gotamo. Sukhumattā chaviyā rajojallaṁ kāye na upalimpati …

9.14

His hairs grow one per pore.

Ekekalomo kho pana so bhavaṁ gotamo; ekekāni lomāni lomakūpesu jātāni …

9.15

His hairs stand up; they’re blue-black and curl clockwise.

Uddhaggalomo kho pana so bhavaṁ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …

9.16

His body is as straight as Brahmā’s.

Brahmujugatto kho pana so bhavaṁ gotamo …

9.17

He has bulging muscles in seven places.

Sattussado kho pana so bhavaṁ gotamo …

9.18

His chest is like that of a lion.

Sīhapubbaddhakāyo kho pana so bhavaṁ gotamo …

9.19

The gap between the shoulder-blades is filled in.

Citantaraṁso kho pana so bhavaṁ gotamo …

9.20

He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.

Nigrodhaparimaṇḍalo kho pana so bhavaṁ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo …

9.21

His torso is cylindrical.

Samavaṭṭakkhandho kho pana so bhavaṁ gotamo …

9.22

He has an excellent sense of taste.

Rasaggasaggī kho pana so bhavaṁ gotamo …

9.23

His jaw is like that of a lion.

Sīhahanu kho pana so bhavaṁ gotamo …

9.24

He has forty teeth.

Cattālīsadanto kho pana so bhavaṁ gotamo …

9.25

His teeth are even.

Samadanto kho pana so bhavaṁ gotamo …

9.26

His teeth have no gaps.

Aviraḷadanto kho pana so bhavaṁ gotamo …

9.27

His teeth are perfectly white.

Susukkadāṭho kho pana so bhavaṁ gotamo …

9.28

He has a large tongue.

Pahūtajivho kho pana so bhavaṁ gotamo …

9.29

He has the voice of Brahmā, like a cuckoo’s call.

Brahmassaro kho pana so bhavaṁ gotamo karavikabhāṇī …

9.30

His eyes are deep blue.

Abhinīlanetto kho pana so bhavaṁ gotamo …

9.31

He has eyelashes like a cow’s.

Gopakhumo kho pana so bhavaṁ gotamo …

9.32

Between his eyebrows there grows a tuft, soft and white like cotton-wool.

Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā …

9.33

His head is shaped like a turban.

Uṇhīsasīso kho pana so bhavaṁ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.

9.34

These are the thirty-two marks of a great man possessed by Master Gotama.

Imehi kho, bho, so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato.

10.1

When he’s walking he takes the first step with the right foot.

Gacchanto kho pana so bhavaṁ gotamo dakkhiṇeneva pādena paṭhamaṁ pakkamati.

10.2

He doesn’t lift his foot too far or place it too near.

So nātidūre pādaṁ uddharati, nāccāsanne pādaṁ nikkhipati;

10.3

He doesn’t walk too slow or too fast.

so nātisīghaṁ gacchati, nātisaṇikaṁ gacchati;

10.4

He walks without knocking his knees or ankles together.

na ca adduvena adduvaṁ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṁ saṅghaṭṭento gacchati.

10.5

When he’s walking he keeps his thighs neither too straight nor too bent, neither too tight nor too loose.

So gacchanto na satthiṁ unnāmeti, na satthiṁ onāmeti; na satthiṁ sannāmeti, na satthiṁ vināmeti.

10.6

When he walks, only the lower half of his body moves, and he walks effortlessly.

Gacchato kho pana tassa bhoto gotamassa adharakāyova iñjati, na ca kāyabalena gacchati.

10.7

When he turns to look he does so with the whole body.

Apalokento kho pana so bhavaṁ gotamo sabbakāyeneva apaloketi;

10.8

He doesn’t look directly up or down.

so na uddhaṁ ulloketi, na adho oloketi;

10.9

He doesn’t look all around while walking, but focuses a plough’s length in front. Beyond that he has unhindered knowledge and vision.

na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṁ ñāṇadassanaṁ bhavati.

11.1

When entering an inhabited area he keeps his body neither too straight nor too bent, neither too tight nor too loose.

So antaragharaṁ pavisanto na kāyaṁ unnāmeti, na kāyaṁ onāmeti; na kāyaṁ sannāmeti, na kāyaṁ vināmeti.

12.1

He turns around neither too far nor too close to the seat. He doesn’t lean on his hand when sitting down. And he doesn’t just plonk his body down on the seat.

So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṁ kāyaṁ pakkhipati.

12.2

When sitting in inhabited areas he doesn’t fidget with his hands or feet.

So antaraghare nisinno samāno na hatthakukkuccaṁ āpajjati, na pādakukkuccaṁ āpajjati;

12.3

He doesn’t sit with his knees or ankles crossed.

na adduvena adduvaṁ āropetvā nisīdati; na ca gopphakena gopphakaṁ āropetvā nisīdati;

12.4

He doesn’t sit with his hand holding his chin.

na ca pāṇinā hanukaṁ upadahitvā nisīdati.

12.5

When sitting in inhabited areas he doesn’t shake, tremble, quake, or get nervous, and so he is not nervous at all.

So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṁso.

12.6

When sitting in inhabited areas he still practices seclusion.

Vivekavatto ca so bhavaṁ gotamo antaraghare nisinno hoti.

13.1

When receiving water for rinsing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.

So pattodakaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; na pattaṁ sannāmeti, na pattaṁ vināmeti.

14.1

He receives neither too little nor too much water.

So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ.

14.2

He rinses the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to rinse his hands; his hands and bowl are rinsed at the same time.

So na khulukhulukārakaṁ pattaṁ dhovati, na samparivattakaṁ pattaṁ dhovati, na pattaṁ bhūmiyaṁ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti.

14.3

He doesn’t throw the bowl rinsing water away too far or too near, or splash it about.

So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.

14.4

When receiving rice, he holds the bowl neither too straight nor too bent, neither too close nor too loose.

So odanaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; na pattaṁ sannāmeti, na pattaṁ vināmeti.

14.5

He receives neither too little nor too much rice.

So odanaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ.

14.6

He eats sauce in a moderate proportion, and doesn’t spend too much time saucing his portions.

Byañjanaṁ kho pana bhavaṁ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṁ atināmeti.

14.7

He chews over each portion two or three times before swallowing.

Dvattikkhattuṁ kho bhavaṁ gotamo mukhe ālopaṁ samparivattetvā ajjhoharati;

14.8

But no grain of rice enters his body unchewed, and none remain in his mouth.

na cassa kāci odanamiñjā asambhinnā kāyaṁ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti;

14.9

Only then does he raise another portion to his lips.

athāparaṁ ālopaṁ upanāmeti.

14.10

He eats experiencing the taste, but without experiencing greed for the taste.

Rasapaṭisaṁvedī kho pana so bhavaṁ gotamo āhāraṁ āhāreti, no ca rasarāgapaṭisaṁvedī.

14.11

He eats food thinking of eight reasons:

Aṭṭhaṅgasamannāgataṁ kho pana so bhavaṁ gotamo āhāraṁ āhāreti—

14.12

‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’

neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā brahmacariyānuggahāya: ‘iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.

15.1

After eating, when receiving water for washing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.

So bhuttāvī pattodakaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; na pattaṁ sannāmeti, na pattaṁ vināmeti.

15.2

He receives neither too little nor too much water.

So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ.

15.3

He washes the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to wash his hands; his hands and bowl are washed at the same time.

15.4

He doesn’t throw the bowl washing water away too far or too near, or splash it about.

So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.

16.1

After eating he doesn’t put the bowl on the ground too far away or too close. He’s not careless with his bowl, nor does he spend too much time on it.

So bhuttāvī na pattaṁ bhūmiyaṁ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṁ.

17.1

After eating he sits for a while in silence, but doesn’t wait too long to give the verses of appreciation.

So bhuttāvī muhuttaṁ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti.

17.2

After eating he expresses appreciation without criticizing the meal or expecting another one.

So bhuttāvī anumodati, na taṁ bhattaṁ garahati, na aññaṁ bhattaṁ paṭikaṅkhati;

17.3

Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.

aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti.

17.4

Then he gets up from his seat and leaves.

So taṁ parisaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkamati.

18.1

He walks neither too fast nor too slow, without wanting to get out of there.

So nātisīghaṁ gacchati, nātisaṇikaṁ gacchati, na ca muccitukāmo gacchati;

19.1

He wears his robe on his body neither too high nor too low, neither too tight nor too loose.

na ca tassa bhoto gotamassa kāye cīvaraṁ accukkaṭṭhaṁ hoti na ca accokkaṭṭhaṁ, na ca kāyasmiṁ allīnaṁ na ca kāyasmā apakaṭṭhaṁ;

19.2

The wind doesn’t blow his robe off his body.

na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṁ apavahati;

19.3

And dust and dirt don’t stick to his body.

na ca tassa bhoto gotamassa kāye rajojallaṁ upalimpati.

20.1

When he has gone to the monastery he sits on a seat spread out and washes his feet.

So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti;

20.2

But he doesn’t waste time with pedicures.

na ca so bhavaṁ gotamo pādamaṇḍanānuyogamanuyutto viharati.

20.3

When he has washed his feet, he sits down cross-legged, with his body straight, and establishes mindfulness right there.

So pāde pakkhāletvā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

20.4

He has no intention to hurt himself, hurt others, or hurt both.

So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti;

20.5

He only wishes for the welfare of himself, of others, of both, and of the whole world.

attahitaparahitaubhayahitasabbalokahitameva so bhavaṁ gotamo cintento nisinno hoti.

21.1

In the monastery when he teaches Dhamma to an assembly, he neither flatters them nor rebukes them.

So ārāmagato parisati dhammaṁ deseti, na taṁ parisaṁ ussādeti, na taṁ parisaṁ apasādeti;

21.2

Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.

aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti.

21.3

His voice has eight qualities:

Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati—

21.4

it is clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant.

vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca.

21.5

He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly.

Yathāparisaṁ kho pana so bhavaṁ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati.

21.6

And when they’ve been inspired with a Dhamma talk by Master Gotama they get up from their seats and leave looking back at him alone, and not forgetting their lesson.

Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā.

22.1

I have seen Master Gotama walking and standing; entering inhabited areas, and sitting and eating there; sitting silently after eating, and expressing appreciation; going to the monastery, sitting silently there, and teaching Dhamma to an assembly there.

Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotamaṁ gacchantaṁ, addasāma ṭhitaṁ, addasāma antaragharaṁ pavisantaṁ, addasāma antaraghare nisinnaṁ tuṇhībhūtaṁ, addasāma antaraghare bhuñjantaṁ, addasāma bhuttāviṁ nisinnaṁ tuṇhībhūtaṁ, addasāma bhuttāviṁ anumodantaṁ, addasāma ārāmaṁ gacchantaṁ, addasāma ārāmagataṁ nisinnaṁ tuṇhībhūtaṁ, addasāma ārāmagataṁ parisati dhammaṁ desentaṁ.

22.2

Such is Master Gotama; such he is and more than that.”

Ediso ca ediso ca so bhavaṁ gotamo, tato ca bhiyyo”ti.

23.1

When he had spoken, the brahmin Brahmāyu got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and uttered this aphorism three times:

Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udāneti:

23.2

“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

“Namo tassa bhagavato arahato sammāsambuddhassa.

23.3

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.

23.4

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassāti.

23.5

Hopefully, some time or other I’ll get to meet him, and we can have a discussion.”

Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo”ti.

24.1

And then the Buddha, traveling stage by stage in the Videhan lands, arrived at Mithilā,

Atha kho bhagavā videhesu anupubbena cārikaṁ caramāno yena mithilā tadavasari.

24.2

where he stayed in the Makhādeva Mango Grove.

Tatra sudaṁ bhagavā mithilāyaṁ viharati maghadevaambavane.

24.3

The brahmins and householders of Mithilā heard:

Assosuṁ kho mithileyyakā brāhmaṇagahapatikā:

24.4

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Mithilā, where he is staying in the Makhādeva Mango Grove.

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi mithilaṁ anuppatto, mithilāyaṁ viharati maghadevaambavane.

24.5

He has this good reputation:

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

24.6

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

24.7

He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

24.8

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

24.9

It’s good to see such perfected ones.”

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

25.1

Then the brahmins and householders of Mithilā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.

Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

26.1

The brahmin Brahmāyu also heard that the Buddha had arrived.

Assosi kho brahmāyu brāhmaṇo: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṁ anuppatto, mithilāyaṁ viharati maghadevaambavane”ti.

26.2

So he went to the Makhādeva Mango Grove together with several disciples.

Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṁ yena maghadevaambavanaṁ tenupasaṅkami.

26.3

Not far from the grove he thought,

Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi:

26.4

“It wouldn’t be appropriate for me to go to see the ascetic Gotama without first letting him know.”

“na kho metaṁ patirūpaṁ yohaṁ pubbe appaṭisaṁvidito samaṇaṁ gotamaṁ dassanāya upasaṅkameyyan”ti.

26.5

So he addressed one of his students:

Atha kho brahmāyu brāhmaṇo aññataraṁ māṇavakaṁ āmantesi:

26.6

“Here, student, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

“ehi tvaṁ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:

26.7

‘brahmāyu, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.

26.8

And then say:

Evañca vadehi:

26.9

‘Master Gotama, the brahmin Brahmāyu is old, elderly, and senior, advanced in years, having reached the final stage of life; he is a hundred and twenty years old. He has mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.

‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.

26.10

Of all the brahmins and householders residing in Mithilā, Brahmāyu is said to be the foremost in

Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṁ paṭivasanti, brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

26.11

wealth,

yadidaṁ bhogehi;

26.12

brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

26.13

hymns,

yadidaṁ mantehi;

26.14

brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

26.15

lifespan, and fame.

yadidaṁ āyunā ceva yasasā ca.

26.16

He wants to see Master Gotama.’”

So bhoto gotamassa dassanakāmo’”ti.

26.17

“Yes, sir,” that student replied. He did as he was asked, and the Buddha said,

“Evaṁ, bho”ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

26.18

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so māṇavako bhagavantaṁ etadavoca:

26.19

“brahmāyu, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;

26.20

evañca vadeti:

26.21

26.22

Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṁ paṭivasanti, brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

26.23

yadidaṁ bhogehi;

26.24

brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

26.25

yadidaṁ mantehi;

26.26

brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

26.27

yadidaṁ āyunā ceva yasasā ca.

26.28

So bhoto gotamassa dassanakāmo’”ti.

26.29

“Please, student, let Brahmāyu come when he’s ready.”

“Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṁ maññatī”ti.

27.1

The student went back to Brahmāyu and said to him,

Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ etadavoca:

27.2

“Your request for an audience with the ascetic Gotama has been granted.

“katāvakāso khomhi bhavatā samaṇena gotamena.

27.3

Please go at your convenience.”

Yassadāni bhavaṁ kālaṁ maññatī”ti.

28.1

Then the brahmin Brahmāyu went up to the Buddha.

Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami.

28.2

The assembly saw him coming off in the distance,

Addasā kho sā parisā brahmāyuṁ brāhmaṇaṁ dūratova āgacchantaṁ.

28.3

and made way for him, as he was well-known and famous.

Disvāna oramiya okāsamakāsi yathā taṁ ñātassa yasassino.

28.4

Brahmāyu said to that retinue,

Atha kho brahmāyu brāhmaṇo taṁ parisaṁ etadavoca:

28.5

“Enough, gentlemen.

“alaṁ, bho.

28.6

Please sit on your own seats.

Nisīdatha tumhe sake āsane.

28.7

I shall sit here by the ascetic Gotama.”

Idhāhaṁ samaṇassa gotamassa santike nisīdissāmī”ti.

29.1

Then the brahmin Brahmāyu went up to the Buddha, and exchanged greetings with him.

Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

29.2

When the greetings and polite conversation were over, he sat down to one side,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

29.3

and scrutinized the Buddha’s body for the thirty-two marks of a great man.

Ekamantaṁ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.

29.4

He saw all of them except for two,

Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.

29.5

which he had doubts about:

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

29.6

whether the private parts are covered in a foreskin, and the largeness of the tongue.

kosohite ca vatthaguyhe pahūtajivhatāya ca.

29.7

Then Brahmāyu addressed the Buddha in verse:

Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi:

29.8

“I have learned of the thirty-two

“Ye me dvattiṁsāti sutā,

29.9

marks of a great man.

mahāpurisalakkhaṇā;

29.10

There are two that I don’t see

Duve tesaṁ na passāmi,

29.11

on the body of the ascetic Gotama.

bhoto kāyasmiṁ gotama.

29.12

Are the private parts covered in a foreskin,

Kacci kosohitaṁ bhoto,

29.13

O supreme person?

vatthaguyhaṁ naruttama;

29.14

Though called by a word of the feminine gender,

Nārīsamānasavhayā,

29.15

perhaps your tongue is a manly one?

kacci jivhā na dassakā.

29.16

Perhaps your tongue is large,

Kacci pahūtajivhosi,

29.17

as we have been informed.

yathā taṁ jāniyāmase;

29.18

Please stick it out in its full extent,

Ninnāmayetaṁ pahūtaṁ,

29.19

and so, O hermit, dispel my doubt.

kaṅkhaṁ vinaya no ise.

29.20

For my welfare and benefit in this life,

Diṭṭhadhammahitatthāya,

29.21

and happiness in the next.

samparāyasukhāya ca;

29.22

And I ask you to grant the opportunity

Katāvakāsā pucchāma,

29.23

to ask whatever I desire.”

yaṁ kiñci abhipatthitan”ti.

30.1

Then the Buddha thought,

Atha kho bhagavato etadahosi:

30.2

“Brahmāyu sees all the marks except for two,

“passati kho me ayaṁ brahmāyu brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.

30.3

which he has doubts about:

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

30.4

whether the private parts are covered in a foreskin, and the largeness of the tongue.”

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.

30.5

So the Buddha used his psychic power to will that Brahmāyu would see his private parts covered in a foreskin.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ.

30.6

And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

30.7

Then the Buddha replied to Brahmāyu in verse:

Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi:

31.1

“The thirty-two marks of a great man

“Ye te dvattiṁsāti sutā,

31.2

that you have learned

mahāpurisalakkhaṇā;

31.3

are all found on my body:

Sabbe te mama kāyasmiṁ,

31.4

so do not doubt, brahmin.

mā te kaṅkhāhu brāhmaṇa.

31.5

I have known what should be known,

Abhiññeyyaṁ abhiññātaṁ,

31.6

and developed what should be developed,

bhāvetabbañca bhāvitaṁ;

31.7

and given up what should be given up:

Pahātabbaṁ pahīnaṁ me,

31.8

and so, brahmin, I am a Buddha.

tasmā buddhosmi brāhmaṇa.

31.9

For your welfare and benefit in this life,

Diṭṭhadhammahitatthāya,

31.10

and happiness in the next:

samparāyasukhāya ca;

31.11

I grant you the opportunity

Katāvakāso pucchassu,

31.12

to ask whatever you desire.”

yaṁ kiñci abhipatthitan”ti.

32.1

Then Brahmāyu thought:

Atha kho brahmāyussa brāhmaṇassa etadahosi:

32.2

“My request has been granted.

“katāvakāso khomhi samaṇena gotamena.

32.3

Should I ask him about

Kiṁ nu kho ahaṁ samaṇaṁ gotamaṁ puccheyyaṁ:

32.4

what is beneficial in this life or the next?”

‘diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā’”ti.

32.5

Then he thought,

Atha kho brahmāyussa brāhmaṇassa etadahosi:

32.6

“I’m well versed in the benefits that apply to this life,

“kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ.

32.7

and others ask me about this.

Aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti.

32.8

Why don’t I ask the ascetic Gotama about the benefit that specifically applies to lives to come?”

Yannūnāhaṁ samaṇaṁ gotamaṁ samparāyikaṁyeva atthaṁ puccheyyan”ti.

32.9

So Brahmāyu addressed the Buddha in verse:

Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi:

32.10

“How do you become a brahmin?

“Kathaṁ kho brāhmaṇo hoti,

32.11

And how do you become a knowledge master?

kathaṁ bhavati vedagū;

32.12

How a master of the three knowledges?

Tevijjo bho kathaṁ hoti,

32.13

And how is one called a scholar?

sotthiyo kinti vuccati.

32.14

How do you become a perfected one?

Arahaṁ bho kathaṁ hoti,

32.15

And how a consummate one?

kathaṁ bhavati kevalī;

32.16

How do you become a sage?

Muni ca bho kathaṁ hoti,

32.17

And how is one declared to be awakened?”

buddho kinti pavuccatī”ti.

33.1

Then the Buddha replied to Brahmāyu in verse:

Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi:

33.2

“One who knows their past lives,

“Pubbenivāsaṁ yo vedi,

33.3

and sees heaven and places of loss,

saggāpāyañca passati;

33.4

and has attained the end of rebirth:

Atho jātikkhayaṁ patto,

33.5

that sage has perfect insight.

abhiññā vosito muni.

33.6

They know their mind is pure,

Cittaṁ visuddhaṁ jānāti,

33.7

completely freed from greed;

muttaṁ rāgehi sabbaso;

33.8

they’ve given up birth and death,

Pahīnajātimaraṇo,

33.9

and have completed the spiritual journey.

brahmacariyassa kevalī;

33.10

Gone beyond all things,

Pāragū sabbadhammānaṁ,

33.11

such a one is declared to be awakened.”

buddho tādī pavuccatī”ti.

34.1

When he said this, Brahmāyu got up from his seat and arranged his robe on one shoulder. He bowed with his head at the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:

Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:

34.2

“I am the brahmin Brahmāyu, Master Gotama!

“brahmāyu ahaṁ, bho gotama, brāhmaṇo;

34.3

I am the brahmin Brahmāyu!”

brahmāyu ahaṁ, bho gotama, brāhmaṇo”ti.

35.1

Then that assembly, their minds full of wonder and amazement, thought,

Atha kho sā parisā acchariyabbhutacittajātā ahosi:

35.2

“It’s incredible, it’s amazing,

“acchariyaṁ vata bho, abbhutaṁ vata bho.

35.3

that Brahmāyu, who is so well-known and famous, should show the Buddha such utmost devotion.”

Yatra hi nāmāyaṁ brahmāyu brāhmaṇo ñāto yasassī evarūpaṁ paramanipaccakāraṁ karissatī”ti.

35.4

Then the Buddha said to Brahmāyu,

Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ etadavoca:

35.5

“Enough, brahmin. Get up, and sit in your own seat, since your mind has such confidence in me.”

“alaṁ, brāhmaṇa, uṭṭhaha nisīda tvaṁ sake āsane yato te mayi cittaṁ pasannan”ti.

35.6

So Brahmāyu got up and sat in his own seat.

Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.

36.1

Then the Buddha taught him step by step, with

Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—

36.2

a talk on giving, ethical conduct, and heaven.

dānakathaṁ, sīlakathaṁ, saggakathaṁ;

36.3

He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.

kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

36.4

And when the Buddha knew that Brahmāyu’s mind was ready, pliable, rid of hindrances, elated, and confident he explained the special teaching of the Buddhas:

Yadā bhagavā aññāsi brahmāyuṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—

36.5

suffering, its origin, its cessation, and the path.

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.

36.6

Just as a clean cloth rid of stains would properly absorb dye,

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;

36.7

in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Brahmāyu:

evameva brahmāyussa brāhmaṇassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:

36.8

“Everything that has a beginning has an end.”

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

36.9

Then Brahmāyu saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:

Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:

37.1

“Excellent, Master Gotama! Excellent!

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

37.2

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.

37.3

I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

37.4

From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

37.5

Would you and the bhikkhu Saṅgha please accept a meal from me tomorrow?”

Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

37.6

The Buddha consented in silence.

Adhivāsesi bhagavā tuṇhībhāvena.

37.7

Then, knowing that the Buddha had consented, Brahmāyu got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

38.1

And when the night had passed Brahmāyu had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying,

Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:

38.2

“Itʼs time, Master Gotama, the meal is ready.”

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

38.3

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Brahmāyu, where he sat on the seat spread out, together with the Saṅgha of bhikkhū.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

38.4

For seven days, Brahmāyu served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.

Atha kho brahmāyu brāhmaṇo sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

39.1

When the seven days had passed, the Buddha departed to wander in the Videhan lands.

Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṁ pakkāmi.

39.2

Not long after the Buddha left, Brahmāyu passed away.

Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi.

39.3

Then several bhikkhū went up to the Buddha, bowed, sat down to one side, and said to him,

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

39.4

“Sir, Brahmāyu has passed away.

“brahmāyu, bhante, brāhmaṇo kālaṅkato.

39.5

Where has he been reborn in his next life?”

Tassa kā gati, ko abhisamparāyo”ti?

39.6

“Bhikkhū, the brahmin Brahmāyu was astute. He practiced in line with the teachings, and did not trouble me about the teachings.

“Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi.

39.7

With the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.”

Brahm?yu, bhikkhave, brāhmaṇo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā”ti.

39.8

That is what the Buddha said.

Idamavoca bhagavā.

39.9

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

39.10

Brahmāyusuttaṁ niṭṭhitaṁ paṭhamaṁ.