Brahmāyusutta

Majjhima Nikāya 91

Middle Discourses 91

Brahmāyusutta

With Brahmāyu

Evaṁ me sutaṁ—

So I have heard.

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

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

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.

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 and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.

Assosi kho brahmāyu brāhmaṇo:

He heard:

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

“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 five hundred mendicants.

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

He has this good reputation:

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

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

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

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

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

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.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

It’s good to see such perfected ones.”

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

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

Atha kho brahmāyu brāhmaṇo uttaraṁ māṇavaṁ āmantesi:

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

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

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

‘itipi so bhagavā arahaṁ sammāsambuddho …pe…

sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti.

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;

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

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

Tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti.

Through you I shall learn about the worthy Gotama.”

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

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

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

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

“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.

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

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.

Tassimāni satta ratanāni bhavanti, seyyathidaṁ—

He has the following seven treasures:

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

the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.

Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.

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

So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.

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

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

But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world’s veil.

Ahaṁ kho pana, tāta uttara, mantānaṁ dātā;

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

tvaṁ mantānaṁ paṭiggahetā”ti.

and you are the one who receives them.”

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

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

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

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

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

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

Ekamantaṁ nisinno kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.

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

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

He saw all of them except two,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

which he had doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya ca.

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

Atha kho bhagavato etadahosi:

Then it occurred to the Buddha,

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

“This student Uttara sees all the marks except two,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

which he has doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.

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

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

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

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

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 uttarassa māṇavassa etadahosi:

Then Uttara thought,

“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi.

“The ascetic Gotama possesses the thirty-two marks.

Yannūnāhaṁ samaṇaṁ gotamaṁ anubandheyyaṁ, iriyāpathamassa passeyyan”ti.

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

Atha kho uttaro māṇavo sattamāsāni bhagavantaṁ anubandhi chāyāva anapāyinī.

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

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

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

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

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

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

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

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

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

“He does, sir.

tādisova so bhavaṁ gotamo, no aññādiso.

Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi.

The worthy Gotama possesses the thirty-two marks.

Suppatiṭṭhitapādo kho pana bho bhavaṁ gotamo;

He has well-planted feet.

idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.

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

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

Āyatapaṇhi kho pana so bhavaṁ gotamo …

He has stretched heels.

Dīghaṅguli kho pana so bhavaṁ gotamo …

He has long fingers.

Mudutalunahatthapādo kho pana so bhavaṁ gotamo …

His hands and feet are soft and tender.

Jālahatthapādo kho pana so bhavaṁ gotamo …

He has serried hands and feet.

Ussaṅkhapādo kho pana so bhavaṁ gotamo …

The tops of his feet are arched.

Eṇijaṅgho kho pana so bhavaṁ gotamo …

His calves are like those of an antelope.

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

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

Kosohitavatthaguyho kho pana so bhavaṁ gotamo …

His private parts are sheathed in a foreskin.

Suvaṇṇavaṇṇo kho pana so bhavaṁ gotamo kañcanasannibhattaco …

He is golden colored; his skin shines like lustrous gold.

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

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

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

His hairs grow one per pore.

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

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

Brahmujugatto kho pana so bhavaṁ gotamo …

His body is tall and straight-limbed.

Sattussado kho pana so bhavaṁ gotamo …

He has bulging muscles in seven places.

Sīhapubbaddhakāyo kho pana so bhavaṁ gotamo …

His chest is like that of a lion.

Citantaraṁso kho pana so bhavaṁ gotamo …

He is filled out between the shoulders.

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

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

Samavaṭṭakkhandho kho pana so bhavaṁ gotamo …

His torso is cylindrical.

Rasaggasaggī kho pana so bhavaṁ gotamo …

He has ridged taste buds.

Sīhahanu kho pana so bhavaṁ gotamo …

His jaw is like that of a lion.

Cattālīsadanto kho pana so bhavaṁ gotamo …

He has forty teeth.

Samadanto kho pana so bhavaṁ gotamo …

His teeth are even.

Aviraḷadanto kho pana so bhavaṁ gotamo …

His teeth have no gaps.

Susukkadāṭho kho pana so bhavaṁ gotamo …

His teeth are perfectly white.

Pahūtajivho kho pana so bhavaṁ gotamo …

He has a large tongue.

Brahmassaro kho pana so bhavaṁ gotamo karavikabhāṇī …

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

Abhinīlanetto kho pana so bhavaṁ gotamo …

His eyes are indigo.

Gopakhumo kho pana so bhavaṁ gotamo …

He has eyelashes like a cow’s.

Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā …

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

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

The crown of his head is like a turban.

Imehi kho, bho, so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato.

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

Gacchanto kho pana so bhavaṁ gotamo dakkhiṇeneva pādena paṭhamaṁ pakkamati.

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

So nātidūre pādaṁ uddharati, nāccāsanne pādaṁ nikkhipati;

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

so nātisīghaṁ gacchati, nātisaṇikaṁ gacchati;

He doesn’t walk too slow or too fast.

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

He walks without knocking his knees or ankles together.

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

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

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

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

Apalokento kho pana so bhavaṁ gotamo sabbakāyeneva apaloketi;

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

so na uddhaṁ ulloketi, na adho oloketi;

He doesn’t look directly up or down.

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

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

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

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

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

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 antaraghare nisinno samāno na hatthakukkuccaṁ āpajjati, na pādakukkuccaṁ āpajjati;

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

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

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

na ca pāṇinā hanukaṁ upadahitvā nisīdati.

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

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

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

Vivekavatto ca so bhavaṁ gotamo antaraghare nisinno hoti.

When sitting in inhabited areas he still practices seclusion.

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

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 paṭiggaṇhāti nātithokaṁ nātibahuṁ.

He receives neither too little nor too much water.

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.

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 pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.

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

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

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

So odanaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ.

He receives neither too little nor too much rice.

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

He eats sauce in a moderate proportion, and doesn’t put too much sauce on his portions.

Dvattikkhattuṁ kho bhavaṁ gotamo mukhe ālopaṁ samparivattetvā ajjhoharati;

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

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

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

athāparaṁ ālopaṁ upanāmeti.

Only then does he raise another portion to his lips.

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

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

Aṭṭhaṅgasamannāgataṁ kho pana so bhavaṁ gotamo āhāraṁ āhāreti—

He eats food thinking of eight reasons:

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.

‘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 have the means to keep going, blamelessness, and a comfortable abiding.’

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

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 pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ.

He receives neither too little nor too much water.

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.

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.

So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.

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

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

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 muhuttaṁ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti.

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

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

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

aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti.

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

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

Then he gets up from his seat and leaves.

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

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

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

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

na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṁ apavahati;

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

na ca tassa bhoto gotamassa kāye rajojallaṁ upalimpati.

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

So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti;

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

na ca so bhavaṁ gotamo pādamaṇḍanānuyogamanuyutto viharati.

But he doesn’t waste time with pedicures.

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

When he has washed his feet, he sits down cross-legged, sets his body straight, and brings mindfulness to the present.

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

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

attahitaparahitaubhayahitasabbalokahitameva so bhavaṁ gotamo cintento nisinno hoti.

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

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

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

aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti.

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

Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati—

The sound of his voice has eight qualities:

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

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

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

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

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

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

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.

I have seen the worthy 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.

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

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

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

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

“Namo tassa bhagavato arahato sammāsambuddhassa.

“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassāti.

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

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

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

Atha kho bhagavā videhesu anupubbena cārikaṁ caramāno yena mithilā tadavasari.

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

Tatra sudaṁ bhagavā mithilāyaṁ viharati maghadevaambavane.

where he stayed in the Maghadeva Mango Grove.

Assosuṁ kho mithileyyakā brāhmaṇagahapatikā:

The brahmins and householders of Mithilā heard:

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

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

Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

He has this good reputation:

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

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

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

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

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

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.

Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

It’s good to see such perfected ones.”

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.

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 cupped palms toward the Buddha, some announced their name and clan, while some kept silent.

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

The brahmin Brahmāyu also heard that the Buddha had arrived.

Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṁ yena maghadevaambavanaṁ tenupasaṅkami.

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

Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi:

Not far from the grove he thought,

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

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

Atha kho brahmāyu brāhmaṇo aññataraṁ māṇavakaṁ āmantesi:

So he addressed one of his young students:

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

“Here, young 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.

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

Evañca vadehi:

And then say:

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

‘Worthy 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 and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man.

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

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

yadidaṁ bhogehi;

wealth,

brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

yadidaṁ mantehi;

hymns,

brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

yadidaṁ āyunā ceva yasasā ca.

lifespan, and fame.

So bhoto gotamassa dassanakāmo’”ti.

He wants to see the worthy Gotama.’”

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

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

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

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

evañca vadeti:

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

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

yadidaṁ bhogehi;

brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

yadidaṁ mantehi;

brahmāyu tesaṁ brāhmaṇo aggamakkhāyati—

yadidaṁ āyunā ceva yasasā ca.

So bhoto gotamassa dassanakāmo’”ti.

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

“Please, student, let Brahmāyu come at his convenience.”

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

The young student went back to Brahmāyu and said to him,

“katāvakāso khomhi bhavatā samaṇena gotamena.

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

Yassadāni bhavaṁ kālaṁ maññatī”ti.

Please go at your convenience.”

Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami.

Then the brahmin Brahmāyu went up to the Buddha.

Addasā kho sā parisā brahmāyuṁ brāhmaṇaṁ dūratova āgacchantaṁ.

The assembly saw him coming off in the distance,

Disvāna oramiya okāsamakāsi yathā taṁ ñātassa yasassino.

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

Atha kho brahmāyu brāhmaṇo taṁ parisaṁ etadavoca:

Brahmāyu said to that retinue,

“alaṁ, bho.

“Enough, gentlemen.

Nisīdatha tumhe sake āsane.

Please sit on your own seats.

Idhāhaṁ samaṇassa gotamassa santike nisīdissāmī”ti.

I shall sit here by the ascetic Gotama.”

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

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

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

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

Ekamantaṁ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi.

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

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

He saw all of them except two,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

which he had doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya ca.

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

Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi:

Then Brahmāyu addressed the Buddha in verse:

“Ye me dvattiṁsāti sutā,

“I have learned of the thirty-two

mahāpurisalakkhaṇā;

marks of a great man.

Duve tesaṁ na passāmi,

There are two that I don’t see

bhoto kāyasmiṁ gotama.

on the body of the worthy Gotama.

Kacci kosohitaṁ bhoto,

Are the private parts sheathed in a foreskin,

vatthaguyhaṁ naruttama;

O supreme man?

Nārīsamānasavhayā,

Though called by a word of the feminine gender,

kacci jivhā na dassakā.

perhaps your tongue is a manly one?

Kacci pahūtajivhosi,

Perhaps your tongue is large,

yathā taṁ jāniyāmase;

as we have been informed.

Ninnāmayetaṁ pahūtaṁ,

Please stick it out in its full extent,

kaṅkhaṁ vinaya no ise.

and so, O seer, dispel my doubt.

Diṭṭhadhammahitatthāya,

For my welfare and benefit in this life,

samparāyasukhāya ca;

and happiness in lives to come.

Katāvakāsā pucchāma,

And I ask you to grant the opportunity

yaṁ kiñci abhipatthitan”ti.

to ask whatever I desire.”

Atha kho bhagavato etadahosi:

Then it occurred to the Buddha,

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

“Brahmāyu sees all the marks except two,

Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—

which he has doubts about:

kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.

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

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

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

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

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 brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi:

Then the Buddha replied to Brahmāyu in verse:

“Ye te dvattiṁsāti sutā,

“The thirty-two marks of a great man

mahāpurisalakkhaṇā;

that you have learned

Sabbe te mama kāyasmiṁ,

are all found on my body:

mā te kaṅkhāhu brāhmaṇa.

so do not doubt, brahmin.

Abhiññeyyaṁ abhiññātaṁ,

I have known what should be known,

bhāvetabbañca bhāvitaṁ;

and developed what should be developed,

Pahātabbaṁ pahīnaṁ me,

and given up what should be given up:

tasmā buddhosmi brāhmaṇa.

and so, brahmin, I am a Buddha.

Diṭṭhadhammahitatthāya,

For your welfare and benefit in this life,

samparāyasukhāya ca;

and happiness in lives to come:

Katāvakāso pucchassu,

I grant you the opportunity

yaṁ kiñci abhipatthitan”ti.

to ask whatever you desire.”

Atha kho brahmāyussa brāhmaṇassa etadahosi:

Then Brahmāyu thought:

“katāvakāso khomhi samaṇena gotamena.

“My request has been granted.

Kiṁ nu kho ahaṁ samaṇaṁ gotamaṁ puccheyyaṁ:

Should I ask him about

‘diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā’”ti.

what is beneficial in this life or the next?”

Atha kho brahmāyussa brāhmaṇassa etadahosi:

Then he thought,

“kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ.

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

Aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti.

and others ask me about this.

Yannūnāhaṁ samaṇaṁ gotamaṁ samparāyikaṁyeva atthaṁ puccheyyan”ti.

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

Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi:

So Brahmāyu addressed the Buddha in verse:

“Kathaṁ kho brāhmaṇo hoti,

“How do you become a brahmin?

kathaṁ bhavati vedagū;

And how do you become a knowledge master?

Tevijjo bho kathaṁ hoti,

How a master of the three knowledges?

sotthiyo kinti vuccati.

And how is one called a scholar?

Arahaṁ bho kathaṁ hoti,

How do you become a perfected one?

kathaṁ bhavati kevalī;

And how a consummate one?

Muni ca bho kathaṁ hoti,

How do you become a sage?

buddho kinti pavuccatī”ti.

And how is one declared to be awakened?”

Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi:

Then the Buddha replied to Brahmāyu in verse:

“Pubbenivāsaṁ yo vedi,

“One who knows their past lives,

saggāpāyañca passati;

sees heaven and places of loss,

Atho jātikkhayaṁ patto,

and has attained the end of rebirth:

abhiññā vosito muni.

such a sage has perfect insight.

Cittaṁ visuddhaṁ jānāti,

They know their mind is pure,

muttaṁ rāgehi sabbaso;

completely freed from greed;

Pahīnajātimaraṇo,

they’ve given up birth and death,

brahmacariyassa kevalī;

and have completed the spiritual journey.

Pāragū sabbadhammānaṁ,

Gone beyond all things,

buddho tādī pavuccatī”ti.

such a one is declared to be awakened.”

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

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

“brahmāyu ahaṁ, bho gotama, brāhmaṇo;

“I am the brahmin Brahmāyu, worthy Gotama!

brahmāyu ahaṁ, bho gotama, brāhmaṇo”ti.

I am the brahmin Brahmāyu!”

Atha kho sā parisā acchariyabbhutacittajātā ahosi:

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

“acchariyaṁ vata bho, abbhutaṁ vata bho.

“Oh lord, how incredible, how amazing,

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

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

Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ etadavoca:

Then the Buddha said to Brahmāyu,

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

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

Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.

So Brahmāyu got up and sat in his own seat.

Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—

Then the Buddha taught him step by step, with

dānakathaṁ, sīlakathaṁ, saggakathaṁ;

a talk on giving, ethical conduct, and heaven.

kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

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

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

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

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.

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

Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;

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

evameva brahmāyussa brāhmaṇassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:

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

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

“Everything that is liable to arise is liable to cease.”

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

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:

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

“Excellent, worthy Gotama! Excellent!

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.

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 clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

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

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

Would you and the mendicant Saṅgha please accept tomorrow’s meal from me?”

Adhivāsesi bhagavā tuṇhībhāvena.

The Buddha consented with silence.

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

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

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

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

“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

“It’s time, worthy Gotama, the meal is ready.”

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

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 down on the seat spread out together with the Saṅgha of mendicants.

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

For seven days, Brahmāyu served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.

Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṁ pakkāmi.

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

Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi.

Not long after the Buddha left, Brahmāyu passed away.

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

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

“brahmāyu, bhante, brāhmaṇo kālaṅkato.

“Sir, Brahmāyu has passed away.

Tassa kā gati, ko abhisamparāyo”ti?

Where has he been reborn in his next life?”

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

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

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

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.”

Idamavoca bhagavā.

That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, the mendicants approved what the Buddha said.

Brahmāyusuttaṁ niṭṭhitaṁ paṭhamaṁ.