| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ९१
Majjhima Nikāya 91
The Middle-Length Suttas Collection 91
ब्रह्मायुसुत्त
Brahmāyusutta
With Brahmāyu
एवं मे सुतं—एकं समयं भगवा विदेहेसु चारिकं चरति महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā videhesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
So I have heard. At one time the Buddha was wandering in the land of the Videhans together with a large Saṅgha of five hundred bhikkhus.
तेन खो पन समयेन ब्रह्मायु ब्राह्मणो मिथिलायं पटिवसति जिण्णो वुड्ढो महल्लको अद्धगतो वयोअनुप्पत्तो, वीसवस्ससतिको जातिया, तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं, पदको, वेय्याकरणो, लोकायतमहापुरिसलक्खणेसु अनवयो।
Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṁ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ1 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, 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.
अस्सोसि खो ब्रह्मायु ब्राह्मणो: “समणो खलु भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो विदेहेसु चारिकं चरति महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
Assosi kho brahmāyu brāhmaṇo: “samaṇo khalu bho, 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 vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
He heard: “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 bhikkhus. He has this good reputation: ‘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.’ 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. 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. It’s good to see such perfected ones.”
तेन खो पन समयेन ब्रह्मायुस्स ब्राह्मणस्स उत्तरो नाम माणवो अन्तेवासी होति तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं, पदको, वेय्याकरणो, लोकायतमहापुरिसलक्खणेसु अनवयो। अथ खो ब्रह्मायु ब्राह्मणो उत्तरं माणवं आमन्तेसि: “अयं, तात उत्तर, समणो गोतमो सक्यपुत्तो सक्यकुला पब्बजितो विदेहेसु चारिकं चरति महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो …पे… साधु खो पन तथारूपानं अरहतं दस्सनं होतीऽति। एहि त्वं, तात उत्तर, येन समणो गोतमो तेनुपसङ्कम; उपसङ्कमित्वा समणं गोतमं जानाहि, यदि वा तं भवन्तं गोतमं तथा सन्तंयेव सद्दो अब्भुग्गतो, यदि वा नो तथा; यदि वा सो भवं गोतमो तादिसो, यदि वा न तादिसो। तथा मयं तं भवन्तं गोतमं वेदिस्सामा”ति।
Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho brahmāyu brāhmaṇo uttaraṁ māṇavaṁ āmantesi: “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; yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso. Tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti.
Now at that time the brahmin Brahmāyu had a student named Uttara. He too had mastered the Vedic curriculum. Brahmāyu told Uttara of the Buddha’s presence in the land of the Videhans, and added: “Please, dear Uttara, go to the ascetic Gotama and find out whether or not he lives up to his reputation. Through you I shall learn about Master Gotama.”
“यथा कथं पनाहं, भो, तं भवन्तं गोतमं जानिस्सामि यदि वा तं भवन्तं गोतमं तथा सन्तंयेव सद्दो अब्भुग्गतो, यदि वा नो तथा; यदि वा सो भवं गोतमो तादिसो, यदि वा न तादिसो”ति।
“Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi yadi vā taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso”ti.
“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
“आगतानि खो, तात उत्तर, अम्हाकं मन्तेसु द्वत्तिंसमहापुरिसलक्खणानि, येहि समन्नागतस्स महापुरिसस्स द्वेयेव गतियो भवन्ति अनञ्ञा। सचे अगारं अज्झावसति, राजा होति चक्कवत्ती धम्मिको धम्मराजा चातुरन्तो विजितावी जनपदत्थावरियप्पत्तो सत्तरतनसमन्नागतो। तस्सिमानि सत्त रतनानि भवन्ति, सेय्यथिदं—चक्करतनं, हत्थिरतनं, अस्सरतनं, मणिरतनं, इत्थिरतनं, गहपतिरतनं, परिणायकरतनमेव सत्तमं। परोसहस्सं खो पनस्स पुत्ता भवन्ति सूरा वीरङ्गरूपा परसेनप्पमद्दना। सो इमं पथविं सागरपरियन्तं अदण्डेन असत्थेन धम्मेन अभिविजिय अज्झावसति। सचे खो पन अगारस्मा अनगारियं पब्बजति, अरहं होति सम्मासम्बुद्धो लोके विवट्टच्छदो। अहं खो पन, तात उत्तर, मन्तानं दाता; त्वं मन्तानं पटिग्गहेता”ति।
“Āgatāni kho, tāta uttara, amhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena2 abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṁ kho pana, tāta uttara, mantānaṁ dātā; tvaṁ mantānaṁ paṭiggahetā”ti.
“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. 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. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. 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. But, dear Uttara, I am the one who gives the hymns, and you are the one who receives them.”
“एवं, भो”ति खो उत्तरो माणवो ब्रह्मायुस्स ब्राह्मणस्स पटिस्सुत्वा उट्ठायासना ब्रह्मायुं ब्राह्मणं अभिवादेत्वा पदक्खिणं कत्वा विदेहेसु येन भगवा तेन चारिकं पक्कामि। अनुपुब्बेन चारिकं चरमानो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो उत्तरो माणवो भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि समन्नेसि। अद्दसा खो उत्तरो माणवो भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि, येभुय्येन थपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय च।
“Evaṁ, bho”ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṁ brāhmaṇaṁ abhivādetvā padakkhiṇaṁ katvā videhesu yena bhagavā tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca.
“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. Traveling stage by stage, he came to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized his body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.
अथ खो भगवतो एतदहोसि: “पस्सति खो मे अयं उत्तरो माणवो द्वत्तिंसमहापुरिसलक्खणानि, येभुय्येन थपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय चा”ति।
Atha kho bhagavato etadahosi: “passati kho me ayaṁ uttaro māṇavo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
Then it occurred to the Buddha, “This brahmin student Uttara sees all the marks except for two, which he has doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.”
अथ खो भगवा तथारूपं इद्धाभिसङ्खारं अभिसङ्खासि यथा अद्दस उत्तरो माणवो भगवतो कोसोहितं वत्थगुय्हं। अथ खो भगवा जिव्हं निन्नामेत्वा उभोपि कण्णसोतानि अनुमसि पटिमसि; उभोपि नासिकसोतानि अनुमसि पटिमसि; केवलम्पि नलाटमण्डलं जिव्हाय छादेसि।
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni3 anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.
So the Buddha used his psychic power to will that Uttara would see his private parts covered in a foreskin. 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.
अथ खो उत्तरस्स माणवस्स एतदहोसि: “समन्नागतो खो समणो गोतमो द्वत्तिंसमहापुरिसलक्खणेहि। यन्नूनाहं समणं गोतमं अनुबन्धेय्यं, इरियापथमस्स पस्सेय्यन्”ति। अथ खो उत्तरो माणवो सत्तमासानि भगवन्तं अनुबन्धि छायाव अनपायिनी।
Atha kho uttarassa māṇavassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi. Yannūnāhaṁ samaṇaṁ gotamaṁ anubandheyyaṁ, iriyāpathamassa passeyyan”ti. Atha kho uttaro māṇavo sattamāsāni bhagavantaṁ anubandhi chāyāva anapāyinī.
Then Uttara thought, “The ascetic Gotama possesses the thirty-two marks. Why don’t I follow him and observe his deportment?” So Uttara followed the Buddha like a shadow for seven months.
अथ खो उत्तरो माणवो सत्तन्नं मासानं अच्चयेन विदेहेसु येन मिथिला तेन चारिकं पक्कामि। अनुपुब्बेन चारिकं चरमानो येन मिथिला येन ब्रह्मायु ब्राह्मणो तेनुपसङ्कमि; उपसङ्कमित्वा ब्रह्मायुं ब्राह्मणं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो उत्तरं माणवं ब्रह्मायु ब्राह्मणो एतदवोच: “कच्चि, तात उत्तर, तं भवन्तं गोतमं तथा सन्तंयेव सद्दो अब्भुग्गतो, नो अञ्ञथा? कच्चि पन सो भवं गोतमो तादिसो, नो अञ्ञादिसो”ति?
Atha kho uttaro māṇavo sattannaṁ māsānaṁ accayena videhesu yena mithilā tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ brahmāyu brāhmaṇo etadavoca: “kacci, tāta uttara, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, no aññathā? Kacci pana so bhavaṁ gotamo tādiso, no aññādiso”ti?
When seven months had passed he set out wandering towards Mithilā. There he approached the brahmin Brahmāyu, bowed, and sat down to one side. Brahmāyu said to him, “Well, dear Uttara, does Master Gotama live up to his reputation or not?”
“तथा सन्तंयेव, भो, तं भवन्तं गोतमं सद्दो अब्भुग्गतो, नो अञ्ञथा; तादिसोव सो भवं गोतमो, नो अञ्ञादिसो। समन्नागतो च सो भवं गोतमो द्वत्तिंसमहापुरिसलक्खणेहि।
“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato, no aññathā; tādisova4 so bhavaṁ gotamo, no aññādiso. Samannāgato ca so5 bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi.
“He does, sir. Master Gotama possesses the thirty-two marks.
सुप्पतिट्ठितपादो खो पन भो भवं गोतमो; इदम्पि तस्स भोतो गोतमस्स महापुरिसस्स महापुरिसलक्खणं भवति।
Suppatiṭṭhitapādo kho pana bho bhavaṁ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
He has well-planted feet.
हेट्ठा खो पन तस्स भोतो गोतमस्स पादतलेसु चक्कानि जातानि सहस्सारानि सनेमिकानि सनाभिकानि सब्बाकारपरिपूरानि …
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.
आयतपण्हि खो पन सो भवं गोतमो …
Āyatapaṇhi kho pana so bhavaṁ gotamo …
He has stretched heels.
दीघङ्गुलि खो पन सो भवं गोतमो …
Dīghaṅguli kho pana so bhavaṁ gotamo …
He has long fingers.
मुदुतलुनहत्थपादो खो पन सो भवं गोतमो …
Mudutalunahatthapādo kho pana so bhavaṁ gotamo …
His hands and feet are tender.
जालहत्थपादो खो पन सो भवं गोतमो …
Jālahatthapādo kho pana so bhavaṁ gotamo …
He has serried hands and feet.
उस्सङ्खपादो खो पन सो भवं गोतमो …
Ussaṅkhapādo kho pana so bhavaṁ gotamo …
The tops of his feet are arched.
एणिजङ्घो खो पन सो भवं गोतमो …
Eṇijaṅgho kho pana so bhavaṁ gotamo …
His calves are like those of an antelope.
ठितको खो पन सो भवं गोतमो अनोनमन्तो उभोहि पाणितलेहि जण्णुकानि परिमसति परिमज्जति …
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.
कोसोहितवत्थगुय्हो खो पन सो भवं गोतमो …
Kosohitavatthaguyho kho pana so bhavaṁ gotamo …
His private parts are covered in a foreskin.
सुवण्णवण्णो खो पन सो भवं गोतमो कञ्चनसन्निभत्तचो …
Suvaṇṇavaṇṇo kho pana so bhavaṁ gotamo kañcanasannibhattaco …
He is gold colored; his skin has a golden sheen.
सुखुमच्छवि खो पन सो भवं गोतमो। सुखुमत्ता छविया रजोजल्लं काये न उपलिम्पति …
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.
एकेकलोमो खो पन सो भवं गोतमो; एकेकानि लोमानि लोमकूपेसु जातानि …
Ekekalomo kho pana so bhavaṁ gotamo; ekekāni lomāni lomakūpesu jātāni …
His hairs grow one per pore.
उद्धग्गलोमो खो पन सो भवं गोतमो; उद्धग्गानि लोमानि जातानि नीलानि अञ्जनवण्णानि कुण्डलावट्टानि दक्खिणावट्टकजातानि …
Uddhaggalomo kho pana so bhavaṁ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …
His hairs stand up; they’re blue-black and curl clockwise.
ब्रह्मुजुगत्तो खो पन सो भवं गोतमो …
Brahmujugatto kho pana so bhavaṁ gotamo …
His body is tall and straight-limbed.
सत्तुस्सदो खो पन सो भवं गोतमो …
Sattussado kho pana so bhavaṁ gotamo …
He is rounded in seven places.
सीहपुब्बद्धकायो खो पन सो भवं गोतमो …
Sīhapubbaddhakāyo kho pana so bhavaṁ gotamo …
His chest is like that of a lion.
चितन्तरंसो खो पन सो भवं गोतमो …
Citantaraṁso kho pana so bhavaṁ gotamo …
He is filled out between the shoulders.
निग्रोधपरिमण्डलो खो पन सो भवं गोतमो; यावतक्वस्स कायो तावतक्वस्स ब्यामो, यावतक्वस्स ब्यामो तावतक्वस्स कायो …
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.
समवट्टक्खन्धो खो पन सो भवं गोतमो …
Samavaṭṭakkhandho kho pana so bhavaṁ gotamo …
His torso is cylindrical.
रसग्गसग्गी खो पन सो भवं गोतमो …
Rasaggasaggī kho pana so bhavaṁ gotamo …
He has ridged taste buds.
सीहहनु खो पन सो भवं गोतमो …
Sīhahanu kho pana so bhavaṁ gotamo …
His jaw is like that of a lion.
चत्तालीसदन्तो खो पन सो भवं गोतमो …
Cattālīsadanto kho pana so bhavaṁ gotamo …
He has forty teeth.
समदन्तो खो पन सो भवं गोतमो …
Samadanto kho pana so bhavaṁ gotamo …
His teeth are even.
अविरळदन्तो खो पन सो भवं गोतमो …
Aviraḷadanto kho pana so bhavaṁ gotamo …
His teeth have no gaps.
सुसुक्कदाठो खो पन सो भवं गोतमो …
Susukkadāṭho kho pana so bhavaṁ gotamo …
His teeth are perfectly white.
पहूतजिव्हो खो पन सो भवं गोतमो …
Pahūtajivho kho pana so bhavaṁ gotamo …
He has a large tongue.
ब्रह्मस्सरो खो पन सो भवं गोतमो करविकभाणी …
Brahmassaro kho pana so bhavaṁ gotamo karavikabhāṇī …
He has the voice of Brahmā, like a cuckoo’s call.
अभिनीलनेत्तो खो पन सो भवं गोतमो …
Abhinīlanetto kho pana so bhavaṁ gotamo …
His eyes are indigo.
गोपखुमो खो पन सो भवं गोतमो …
Gopakhumo kho pana so bhavaṁ gotamo …
He has eyelashes like a cow’s.
उण्णा खो पनस्स भोतो गोतमस्स भमुकन्तरे जाता ओदाता मुदुतूलसन्निभा …
Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā …
Between his eyebrows there grows a tuft, soft and white like cotton-wool.
उण्हीससीसो खो पन सो भवं गोतमो; इदम्पि तस्स भोतो गोतमस्स महापुरिसस्स महापुरिसलक्खणं भवति।
Uṇhīsasīso kho pana so bhavaṁ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati.
The crown of his head is like a turban.
इमेहि खो, भो, सो भवं गोतमो द्वत्तिंसमहापुरिसलक्खणेहि समन्नागतो।
Imehi kho, bho, so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato.
These are the thirty-two marks of a great man possessed by Master Gotama.
गच्छन्तो खो पन सो भवं गोतमो दक्खिणेनेव पादेन पठमं पक्कमति। सो नातिदूरे पादं उद्धरति, नाच्चासन्ने पादं निक्खिपति; सो नातिसीघं गच्छति, नातिसणिकं गच्छति; न च अद्दुवेन अद्दुवं सङ्घट्टेन्तो गच्छति, न च गोप्फकेन गोप्फकं सङ्घट्टेन्तो गच्छति। सो गच्छन्तो न सत्थिं उन्नामेति, न सत्थिं ओनामेति; न सत्थिं सन्नामेति, न सत्थिं विनामेति। गच्छतो खो पन तस्स भोतो गोतमस्स अधरकायोव इञ्जति, न च कायबलेन गच्छति। अपलोकेन्तो खो पन सो भवं गोतमो सब्बकायेनेव अपलोकेति; सो न उद्धं उल्लोकेति, न अधो ओलोकेति; न च विपेक्खमानो गच्छति, युगमत्तञ्च पेक्खति; ततो चस्स उत्तरि अनावटं ञाणदस्सनं भवति।
Gacchanto kho pana so bhavaṁ gotamo dakkhiṇeneva pādena paṭhamaṁ pakkamati. So nātidūre pādaṁ uddharati, nāccāsanne pādaṁ nikkhipati; so nātisīghaṁ gacchati, nātisaṇikaṁ gacchati; na ca adduvena adduvaṁ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṁ saṅghaṭṭento gacchati. So gacchanto na satthiṁ unnāmeti, na satthiṁ onāmeti; na satthiṁ sannāmeti, na satthiṁ vināmeti. Gacchato kho pana tassa bhoto gotamassa adharakāyova6 iñjati, na ca kāyabalena gacchati. Apalokento kho pana so bhavaṁ gotamo sabbakāyeneva apaloketi; so na uddhaṁ ulloketi, na adho oloketi; na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṁ ñāṇadassanaṁ bhavati.
When he’s walking he takes the first step with the right foot. He doesn’t lift his foot too far or place it too near. He doesn’t walk too slow or too fast. He walks without knocking his knees or ankles together. When he’s walking he keeps his thighs neither too straight nor too bent, neither too tight nor too loose. When he walks, only the lower half of his body moves, and he walks effortlessly. When he turns to look he does so with the whole body. He doesn’t look directly up or down. He doesn’t look all around while walking, but focuses a plough’s length in front. Beyond that he has unhindered knowledge and vision.
सो अन्तरघरं पविसन्तो न कायं उन्नामेति, न कायं ओनामेति; न कायं सन्नामेति, न कायं विनामेति।
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.
सो नातिदूरे नाच्चासन्ने आसनस्स परिवत्तति, न च पाणिना आलम्बित्वा आसने निसीदति, न च आसनस्मिं कायं पक्खिपति। सो अन्तरघरे निसिन्नो समानो न हत्थकुक्कुच्चं आपज्जति, न पादकुक्कुच्चं आपज्जति; न अद्दुवेन अद्दुवं आरोपेत्वा निसीदति; न च गोप्फकेन गोप्फकं आरोपेत्वा निसीदति; न च पाणिना हनुकं उपदहित्वा निसीदति। सो अन्तरघरे निसिन्नो समानो न छम्भति न कम्पति न वेधति न परितस्सति। सो अछम्भी अकम्पी अवेधी अपरितस्सी विगतलोमहंसो। विवेकवत्तो च सो भवं गोतमो अन्तरघरे निसिन्नो होति।
So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṁ kāyaṁ pakkhipati. So antaraghare nisinno samāno na hatthakukkuccaṁ āpajjati, na pādakukkuccaṁ āpajjati; na adduvena adduvaṁ āropetvā nisīdati; na ca gopphakena gopphakaṁ āropetvā nisīdati; na ca pāṇinā hanukaṁ upadahitvā7 nisīdati. So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṁso. Vivekavatto ca so bhavaṁ gotamo antaraghare nisinno hoti.
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. When sitting in inhabited areas he doesn’t fidget with his hands or feet. He doesn’t sit with his knees or ankles crossed. He doesn’t sit with his hand holding his chin. When sitting in inhabited areas he doesn’t shake, tremble, quake, or get nervous, and so he is not nervous at all. When sitting in inhabited areas he still practices seclusion.
सो पत्तोदकं पटिग्गण्हन्तो न पत्तं उन्नामेति, न पत्तं ओनामेति; न पत्तं सन्नामेति, न पत्तं विनामेति।
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.
सो पत्तोदकं पटिग्गण्हाति नातिथोकं नातिबहुं। सो न खुलुखुलुकारकं पत्तं धोवति, न सम्परिवत्तकं पत्तं धोवति, न पत्तं भूमियं निक्खिपित्वा हत्थे धोवति; हत्थेसु धोतेसु पत्तो धोतो होति, पत्ते धोते हत्था धोता होन्ति। सो पत्तोदकं छड्डेति नातिदूरे नाच्चासन्ने, न च विच्छड्डयमानो। सो ओदनं पटिग्गण्हन्तो न पत्तं उन्नामेति, न पत्तं ओनामेति; न पत्तं सन्नामेति, न पत्तं विनामेति। सो ओदनं पटिग्गण्हाति नातिथोकं नातिबहुं। ब्यञ्जनं खो पन भवं गोतमो ब्यञ्जनमत्ताय आहारेति, न च ब्यञ्जनेन आलोपं अतिनामेति। द्वत्तिक्खत्तुं खो भवं गोतमो मुखे आलोपं सम्परिवत्तेत्वा अज्झोहरति; न चस्स काचि ओदनमिञ्जा असम्भिन्ना कायं पविसति, न चस्स काचि ओदनमिञ्जा मुखे अवसिट्ठा होति; अथापरं आलोपं उपनामेति। रसपटिसंवेदी खो पन सो भवं गोतमो आहारं आहारेति, नो च रसरागपटिसंवेदी।
So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ. 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. So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So odanaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; na pattaṁ sannāmeti, na pattaṁ vināmeti. So odanaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ. Byañjanaṁ kho pana bhavaṁ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṁ atināmeti. Dvattikkhattuṁ kho bhavaṁ gotamo mukhe ālopaṁ samparivattetvā ajjhoharati; na cassa kāci odanamiñjā asambhinnā kāyaṁ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti; athāparaṁ ālopaṁ upanāmeti. Rasapaṭisaṁvedī kho pana so bhavaṁ gotamo āhāraṁ āhāreti, no ca rasarāgapaṭisaṁvedī.
He receives neither too little nor too much water. 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. He doesn’t throw the bowl rinsing water away too far or too near, or splash it about. When receiving rice, he holds the bowl neither too straight nor too bent, neither too close nor too loose. He receives neither too little nor too much rice. He eats sauce in a moderate proportion, and doesn’t spend too much time saucing his portions. He chews over each portion two or three times before swallowing. But no grain of rice enters his body unchewed, and none remain in his mouth. Only then does he raise another portion to his lips. He eats experiencing the taste, but without experiencing greed for the taste.
अट्ठङ्गसमन्नागतं खो पन सो भवं गोतमो आहारं आहारेति—नेव दवाय, न मदाय न मण्डनाय न विभूसनाय, यावदेव इमस्स कायस्स ठितिया यापनाय, विहिंसूपरतिया ब्रह्मचरियानुग्गहाय: ‘इति पुराणञ्च वेदनं पटिहङ्खामि नवञ्च वेदनं न उप्पादेस्सामि, यात्रा च मे भविस्सति अनवज्जता च फासुविहारो चाऽति।
Aṭṭhaṅgasamannāgataṁ kho pana so bhavaṁ gotamo āhāraṁ āhāreti—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.
He eats food thinking of eight reasons: ‘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.’
सो भुत्तावी पत्तोदकं पटिग्गण्हन्तो न पत्तं उन्नामेति, न पत्तं ओनामेति; न पत्तं सन्नामेति, न पत्तं विनामेति। सो पत्तोदकं पटिग्गण्हाति नातिथोकं नातिबहुं। सो न खुलुखुलुकारकं पत्तं धोवति, न सम्परिवत्तकं पत्तं धोवति, न पत्तं भूमियं निक्खिपित्वा हत्थे धोवति; हत्थेसु धोतेसु पत्तो धोतो होति, पत्ते धोते हत्था धोता होन्ति। सो पत्तोदकं छड्डेति नातिदूरे नाच्चासन्ने, न च विच्छड्डयमानो।
So bhuttāvī pattodakaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; na pattaṁ sannāmeti, na pattaṁ vināmeti. So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ. 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. So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.
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. He receives neither too little nor too much water. 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. He doesn’t throw the bowl washing water away too far or too near, or splash it about.
सो भुत्तावी न पत्तं भूमियं निक्खिपति नातिदूरे नाच्चासन्ने, न च अनत्थिको पत्तेन होति, न च अतिवेलानुरक्खी पत्तस्मिं।
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.
सो भुत्तावी मुहुत्तं तुण्ही निसीदति, न च अनुमोदनस्स कालमतिनामेति। सो भुत्तावी अनुमोदति, न तं भत्तं गरहति, न अञ्ञं भत्तं पटिकङ्खति; अञ्ञदत्थु धम्मिया कथाय तं परिसं सन्दस्सेति समादपेति समुत्तेजेति सम्पहंसेति। सो तं परिसं धम्मिया कथाय सन्दस्सेत्वा समादपेत्वा समुत्तेजेत्वा सम्पहंसेत्वा उट्ठायासना पक्कमति।
So bhuttāvī muhuttaṁ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti. So bhuttāvī anumodati, na taṁ bhattaṁ garahati, na aññaṁ bhattaṁ paṭikaṅkhati; aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti. So taṁ parisaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkamati.
After eating he sits for a while in silence, but doesn’t wait too long to give the verses of appreciation. After eating he expresses appreciation without criticizing the meal or expecting another one. Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk. Then he gets up from his seat and leaves.
सो नातिसीघं गच्छति, नातिसणिकं गच्छति, न च मुच्चितुकामो गच्छति;
So nātisīghaṁ gacchati, nātisaṇikaṁ gacchati, na ca muccitukāmo gacchati;
He walks neither too fast nor too slow, without wanting to get out of there.
न च तस्स भोतो गोतमस्स काये चीवरं अच्चुक्कट्ठं होति न च अच्चोक्कट्ठं, न च कायस्मिं अल्लीनं न च कायस्मा अपकट्ठं; न च तस्स भोतो गोतमस्स कायम्हा वातो चीवरं अपवहति; न च तस्स भोतो गोतमस्स काये रजोजल्लं उपलिम्पति।
na ca tassa bhoto gotamassa kāye cīvaraṁ accukkaṭṭhaṁ hoti na ca accokkaṭṭhaṁ, na ca kāyasmiṁ allīnaṁ na ca kāyasmā apakaṭṭhaṁ; na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṁ apavahati; na ca tassa bhoto gotamassa kāye rajojallaṁ upalimpati.
He wears his robe on his body neither too high nor too low, neither too tight nor too loose. The wind doesn’t blow his robe off his body. And dust and dirt don’t stick to his body.
सो आरामगतो निसीदति पञ्ञत्ते आसने। निसज्ज पादे पक्खालेति; न च सो भवं गोतमो पादमण्डनानुयोगमनुयुत्तो विहरति। सो पादे पक्खालेत्वा निसीदति पल्लङ्कं आभुजित्वा उजुं कायं पणिधाय परिमुखं सतिं उपट्ठपेत्वा। सो नेव अत्तब्याबाधाय चेतेति, न परब्याबाधाय चेतेति, न उभयब्याबाधाय चेतेति; अत्तहितपरहितौभयहितसब्बलोकहितमेव सो भवं गोतमो चिन्तेन्तो निसिन्नो होति। सो आरामगतो परिसति धम्मं देसेति, न तं परिसं उस्सादेति, न तं परिसं अपसादेति; अञ्ञदत्थु धम्मिया कथाय तं परिसं सन्दस्सेति समादपेति समुत्तेजेति सम्पहंसेति।
So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti; na ca so bhavaṁ gotamo pādamaṇḍanānuyogamanuyutto viharati. So pāde pakkhāletvā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti; attahitaparahitaubhayahitasabbalokahitameva so bhavaṁ gotamo cintento nisinno hoti. So ārāmagato parisati dhammaṁ deseti, na taṁ parisaṁ ussādeti, na taṁ parisaṁ apasādeti; aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti.
When he has gone to the monastery he sits on a seat spread out and washes his feet. But he doesn’t waste time with pedicures. When he has washed his feet, he sits down cross-legged, sets his body straight, and establishes mindfulness in front of him. He has no intention to hurt himself, hurt others, or hurt both. He only wishes for the welfare of himself, of others, of both, and of the whole world. In the monastery when he teaches Dhamma to an assembly, he neither flatters them nor rebukes them. Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.
अट्ठङ्गसमन्नागतो खो पनस्स भोतो गोतमस्स मुखतो घोसो निच्छरति—विस्सट्ठो च, विञ्ञेय्यो च, मञ्जु च, सवनीयो च, बिन्दु च, अविसारी च, गम्भीरो च, निन्नादी च। यथापरिसं खो पन सो भवं गोतमो सरेन विञ्ञापेति, न चस्स बहिद्धा परिसाय घोसो निच्छरति। ते तेन भोता गोतमेन धम्मिया कथाय सन्दस्सिता समादपिता समुत्तेजिता सम्पहंसिता उट्ठायासना पक्कमन्ति अवलोकयमानायेव अविजहितत्ता।
Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati—vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca. Yathāparisaṁ kho pana so bhavaṁ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā.
His voice has eight qualities: it is clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly. 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.
अद्दसाम खो मयं, भो, तं भवन्तं गोतमं गच्छन्तं, अद्दसाम ठितं, अद्दसाम अन्तरघरं पविसन्तं, अद्दसाम अन्तरघरे निसिन्नं तुण्हीभूतं, अद्दसाम अन्तरघरे भुञ्जन्तं, अद्दसाम भुत्ताविं निसिन्नं तुण्हीभूतं, अद्दसाम भुत्ताविं अनुमोदन्तं, अद्दसाम आरामं गच्छन्तं, अद्दसाम आरामगतं निसिन्नं तुण्हीभूतं, अद्दसाम आरामगतं परिसति धम्मं देसेन्तं। एदिसो च एदिसो च सो भवं गोतमो, ततो च भिय्यो”ति।
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. Ediso ca ediso ca so bhavaṁ gotamo, tato ca bhiyyo”ti.
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. Such is Master Gotama; such he is and more than that.”
एवं वुत्ते, ब्रह्मायु ब्राह्मणो उट्ठायासना एकंसं उत्तरासङ्गं करित्वा येन भगवा तेनञ्जलिं पणामेत्वा तिक्खत्तुं उदानं उदानेति:
Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udāneti:
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:
“नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स।
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्स।
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
नमो तस्स भगवतो अरहतो सम्मासम्बुद्धस्साति।
Namo tassa bhagavato arahato sammāsambuddhassāti.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
अप्पेव नाम मयं कदाचि करहचि तेन भोता गोतमेन समागच्छेय्याम? अप्पेव नाम सिया कोचिदेव कथासल्लापो”ति।
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.”
अथ खो भगवा विदेहेसु अनुपुब्बेन चारिकं चरमानो येन मिथिला तदवसरि। तत्र सुदं भगवा मिथिलायं विहरति मघदेवअम्बवने।
Atha kho bhagavā videhesu anupubbena cārikaṁ caramāno yena mithilā tadavasari. Tatra sudaṁ bhagavā mithilāyaṁ viharati maghadevaambavane.
And then the Buddha, traveling stage by stage in the Videhan lands, arrived at Mithilā, where he stayed in the Makhādeva Mango Grove.
अस्सोसुं खो मिथिलेय्यका ब्राह्मणगहपतिका: “समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो विदेहेसु चारिकं चरमानो महता भिक्खुसङ्घेन सद्धिं पञ्चमत्तेहि भिक्खुसतेहि मिथिलं अनुप्पत्तो, मिथिलायं विहरति मघदेवअम्बवने। तं खो पन भवन्तं गोतमं एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि सत्था देवमनुस्सानं बुद्धो भगवाऽति। सो इमं लोकं सदेवकं समारकं सब्रह्मकं सस्समणब्राह्मणिं पजं सदेवमनुस्सं सयं अभिञ्ञा सच्छिकत्वा पवेदेति। सो धम्मं देसेति आदिकल्याणं मज्झेकल्याणं परियोसानकल्याणं सात्थं सब्यञ्जनं, केवलपरिपुण्णं परिसुद्धं ब्रह्मचरियं पकासेति। साधु खो पन तथारूपानं अरहतं दस्सनं होती”ति।
Assosuṁ kho mithileyyakā8 brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi mithilaṁ anuppatto, mithilāyaṁ viharati maghadevaambavane. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
The brahmins and householders of Mithilā heard: “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. He has this good reputation: ‘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.’ 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. 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. It’s good to see such perfected ones.”
अथ खो मिथिलेय्यका ब्राह्मणगहपतिका येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा अप्पेकच्चे भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे भगवता सद्धिं सम्मोदिंसु, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे येन भगवा तेनञ्जलिं पणामेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे भगवतो सन्तिके नामगोत्तं सावेत्वा एकमन्तं निसीदिंसु; अप्पेकच्चे तुण्हीभूता एकमन्तं निसीदिंसु।
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 joined palms toward the Buddha, some announced their name and clan, while some kept silent.
अस्सोसि खो ब्रह्मायु ब्राह्मणो: “समणो खलु, भो, गोतमो सक्यपुत्तो सक्यकुला पब्बजितो मिथिलं अनुप्पत्तो, मिथिलायं विहरति मघदेवअम्बवने”ति। अथ खो ब्रह्मायु ब्राह्मणो सम्बहुलेहि सावकेहि सद्धिं येन मघदेवअम्बवनं तेनुपसङ्कमि।
Assosi kho brahmāyu brāhmaṇo: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṁ anuppatto, mithilāyaṁ viharati maghadevaambavane”ti. Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṁ yena maghadevaambavanaṁ tenupasaṅkami.
The brahmin Brahmāyu also heard that the Buddha had arrived. So he went to the Makhādeva Mango Grove together with several disciples.
अथ खो ब्रह्मायुनो ब्राह्मणस्स अविदूरे अम्बवनस्स एतदहोसि: “न खो मेतं पतिरूपं योहं पुब्बे अप्पटिसंविदितो समणं गोतमं दस्सनाय उपसङ्कमेय्यन्”ति।
Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi: “na kho metaṁ patirūpaṁ yohaṁ pubbe appaṭisaṁvidito samaṇaṁ gotamaṁ dassanāya upasaṅkameyyan”ti.
Not far from the grove he thought, “It wouldn’t be appropriate for me to go to see the ascetic Gotama without first letting him know.”
अथ खो ब्रह्मायु ब्राह्मणो अञ्ञतरं माणवकं आमन्तेसि: “एहि त्वं, माणवक, येन समणो गोतमो तेनुपसङ्कम; उपसङ्कमित्वा मम वचनेन समणं गोतमं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छ: ‘ब्रह्मायु, भो गोतम, ब्राह्मणो भवन्तं गोतमं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छतीऽति। एवञ्च वदेहि: ‘ब्रह्मायु, भो गोतम, ब्राह्मणो जिण्णो वुड्ढो महल्लको अद्धगतो वयोअनुप्पत्तो, वीसवस्ससतिको जातिया, तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं, पदको, वेय्याकरणो, लोकायतमहापुरिसलक्खणेसु अनवयो। यावता, भो, ब्राह्मणगहपतिका मिथिलायं पटिवसन्ति, ब्रह्मायु तेसं ब्राह्मणो अग्गमक्खायति—यदिदं भोगेहि; ब्रह्मायु तेसं ब्राह्मणो अग्गमक्खायति—यदिदं मन्तेहि; ब्रह्मायु तेसं ब्राह्मणो अग्गमक्खायति—यदिदं आयुना चेव यससा च। सो भोतो गोतमस्स दस्सनकामोऽ”ति।
Atha kho brahmāyu brāhmaṇo aññataraṁ māṇavakaṁ āmantesi: “ehi tvaṁ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘brahmāyu, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi: ‘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.
So he addressed one of his students: “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. And then say: ‘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. Of all the brahmins and householders residing in Mithilā, Brahmāyu is said to be the foremost in wealth, hymns, lifespan, and fame. He wants to see Master Gotama.’”
“एवं, भो”ति खो सो माणवको ब्रह्मायुस्स ब्राह्मणस्स पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं अट्ठासि। एकमन्तं ठितो खो सो माणवको भगवन्तं एतदवोच: “ब्रह्मायु, भो गोतम, ब्राह्मणो भवन्तं गोतमं अप्पाबाधं अप्पातङ्कं लहुट्ठानं बलं फासुविहारं पुच्छति; एवञ्च वदेति: ‘ब्रह्मायु, भो गोतम, ब्राह्मणो जिण्णो वुड्ढो महल्लको अद्धगतो वयोअनुप्पत्तो, वीसवस्ससतिको जातिया, तिण्णं वेदानं पारगू सनिघण्डुकेटुभानं साक्खरप्पभेदानं इतिहासपञ्चमानं, पदको, वेय्याकरणो, लोकायतमहापुरिसलक्खणेसु अनवयो। यावता, भो, ब्राह्मणगहपतिका मिथिलायं पटिवसन्ति, ब्रह्मायु तेसं ब्राह्मणो अग्गमक्खायति—यदिदं भोगेहि; ब्रह्मायु तेसं ब्राह्मणो अग्गमक्खायति—यदिदं मन्तेहि; ब्रह्मायु तेसं ब्राह्मणो अग्गमक्खायति—यदिदं आयुना चेव यससा च। सो भोतो गोतमस्स दस्सनकामोऽ”ति। “यस्सदानि, माणव, ब्रह्मायु ब्राह्मणो कालं मञ्ञती”ति।
“Evaṁ, bho”ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. 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.
“Yes, sir,” that student replied. He did as he was asked, and the Buddha said, “Please, student, let Brahmāyu come when he’s ready.”
अथ खो सो माणवको येन ब्रह्मायु ब्राह्मणो तेनुपसङ्कमि; उपसङ्कमित्वा ब्रह्मायुं ब्राह्मणं एतदवोच: “कतावकासो खोम्हि भवता समणेन गोतमेन। यस्सदानि भवं कालं मञ्ञती”ति।
Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ etadavoca: “katāvakāso khomhi bhavatā samaṇena gotamena. Yassadāni bhavaṁ kālaṁ maññatī”ti.
The student went back to Brahmāyu and said to him, “Your request for an audience with the ascetic Gotama has been granted. Please go at your convenience.”
अथ खो ब्रह्मायु ब्राह्मणो येन भगवा तेनुपसङ्कमि। अद्दसा खो सा परिसा ब्रह्मायुं ब्राह्मणं दूरतोव आगच्छन्तं। दिस्वान ओरमिय ओकासमकासि यथा तं ञातस्स यसस्सिनो।
Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Addasā kho sā parisā brahmāyuṁ brāhmaṇaṁ dūratova āgacchantaṁ. Disvāna oramiya9 okāsamakāsi yathā taṁ ñātassa yasassino.
Then the brahmin Brahmāyu went up to the Buddha. The assembly saw him coming off in the distance, and made way for him, as he was well-known and famous.
अथ खो ब्रह्मायु ब्राह्मणो तं परिसं एतदवोच: “अलं, भो। निसीदथ तुम्हे सके आसने। इधाहं समणस्स गोतमस्स सन्तिके निसीदिस्सामी”ति।
Atha kho brahmāyu brāhmaṇo taṁ parisaṁ etadavoca: “alaṁ, bho. Nisīdatha tumhe sake āsane. Idhāhaṁ samaṇassa gotamassa santike nisīdissāmī”ti.
Brahmāyu said to that retinue, “Enough, gentlemen. Please sit on your own seats. I shall sit here by the ascetic Gotama.”
अथ खो ब्रह्मायु ब्राह्मणो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो ब्रह्मायु ब्राह्मणो भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि समन्नेसि। अद्दसा खो ब्रह्मायु ब्राह्मणो भगवतो काये द्वत्तिंसमहापुरिसलक्खणानि, येभुय्येन ठपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय च। अथ खो ब्रह्मायु ब्राह्मणो भगवन्तं गाथाहि अज्झभासि:
Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca. Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi:
Then the brahmin Brahmāyu 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 scrutinized the Buddha’s body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue. Then Brahmāyu addressed the Buddha in verse:
“ये मे द्वत्तिंसाति सुता, महापुरिसलक्खणा; दुवे तेसं न पस्सामि, भोतो कायस्मिं गोतम।
“Ye me dvattiṁsāti sutā, mahāpurisalakkhaṇā; Duve tesaṁ na passāmi, bhoto kāyasmiṁ gotama.
“I have learned of the thirty-two marks of a great man. There are two that I don’t see on the body of the ascetic Gotama.
कच्चि कोसोहितं भोतो, वत्थगुय्हं नरुत्तम; नारीसमानसव्हया, कच्चि जिव्हा न दस्सका।
Kacci kosohitaṁ bhoto, vatthaguyhaṁ naruttama; Nārīsamānasavhayā, kacci jivhā na dassakā.
Are the private parts covered in a foreskin, O supreme person? Though called by a word of the feminine gender, perhaps your tongue is a manly one?
कच्चि पहूतजिव्होसि, यथा तं जानियामसे; निन्नामयेतं पहूतं, कङ्खं विनय नो इसे।
Kacci pahūtajivhosi, yathā taṁ jāniyāmase; Ninnāmayetaṁ pahūtaṁ, kaṅkhaṁ vinaya no ise.
Perhaps your tongue is large, as we have been informed. Please stick it out in its full extent, and so, O seer, dispel my doubt.
दिट्ठधम्महितत्थाय, सम्परायसुखाय च; कतावकासा पुच्छाम, यं किञ्चि अभिपत्थितन्”ति।
Diṭṭhadhammahitatthāya, samparāyasukhāya ca; Katāvakāsā pucchāma, yaṁ kiñci abhipatthitan”ti.
For my welfare and benefit in this life, and happiness in the next. And I ask you to grant the opportunity to ask whatever I desire.”
अथ खो भगवतो एतदहोसि: “पस्सति खो मे अयं ब्रह्मायु ब्राह्मणो द्वत्तिंसमहापुरिसलक्खणानि, येभुय्येन ठपेत्वा द्वे। द्वीसु महापुरिसलक्खणेसु कङ्खति विचिकिच्छति नाधिमुच्चति न सम्पसीदति—कोसोहिते च वत्थगुय्हे पहूतजिव्हताय चा”ति।
Atha kho bhagavato etadahosi: “passati kho me ayaṁ brahmāyu brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.
Then the Buddha thought, “Brahmāyu sees all the marks except for two, which he has doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.”
अथ खो भगवा तथारूपं इद्धाभिसङ्खारं अभिसङ्खासि यथा अद्दस ब्रह्मायु ब्राह्मणो भगवतो कोसोहितं वत्थगुय्हं। अथ खो भगवा जिव्हं निन्नामेत्वा उभोपि कण्णसोतानि अनुमसि पटिमसि; उभोपि नासिकसोतानि अनुमसि पटिमसि; केवलम्पि नलाटमण्डलं जिव्हाय छादेसि।
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.
So the Buddha used his psychic power to will that Brahmāyu would see his private parts covered in a foreskin. 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.
अथ खो भगवा ब्रह्मायुं ब्राह्मणं गाथाहि पच्चभासि:
Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi:
Then the Buddha replied to Brahmāyu in verse:
“ये ते द्वत्तिंसाति सुता, महापुरिसलक्खणा; सब्बे ते मम कायस्मिं, मा ते कङ्खाहु ब्राह्मण।
“Ye te10 dvattiṁsāti sutā, mahāpurisalakkhaṇā; Sabbe te mama kāyasmiṁ, mā te kaṅkhāhu brāhmaṇa.
“The thirty-two marks of a great man that you have learned are all found on my body: so do not doubt, brahmin.
अभिञ्ञेय्यं अभिञ्ञातं, भावेतब्बञ्च भावितं; पहातब्बं पहीनं मे, तस्मा बुद्धोस्मि ब्राह्मण।
Abhiññeyyaṁ abhiññātaṁ, bhāvetabbañca bhāvitaṁ; Pahātabbaṁ pahīnaṁ me, tasmā buddhosmi brāhmaṇa.
I have known what should be known, and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha.
दिट्ठधम्महितत्थाय, सम्परायसुखाय च; कतावकासो पुच्छस्सु, यं किञ्चि अभिपत्थितन्”ति।
Diṭṭhadhammahitatthāya, samparāyasukhāya ca; Katāvakāso pucchassu, yaṁ kiñci abhipatthitan”ti.
For your welfare and benefit in this life, and happiness in the next: I grant you the opportunity to ask whatever you desire.”
अथ खो ब्रह्मायुस्स ब्राह्मणस्स एतदहोसि:
Atha kho brahmāyussa brāhmaṇassa etadahosi:
Then Brahmāyu thought:
“कतावकासो खोम्हि समणेन गोतमेन। किं नु खो अहं समणं गोतमं पुच्छेय्यं: ‘दिट्ठधम्मिकं वा अत्थं सम्परायिकं वाऽ”ति। अथ खो ब्रह्मायुस्स ब्राह्मणस्स एतदहोसि: “कुसलो खो अहं दिट्ठधम्मिकानं अत्थानं। अञ्ञेपि मं दिट्ठधम्मिकं अत्थं पुच्छन्ति। यन्नूनाहं समणं गोतमं सम्परायिकंयेव अत्थं पुच्छेय्यन्”ति।
“katāvakāso khomhi samaṇena gotamena. Kiṁ nu kho ahaṁ samaṇaṁ gotamaṁ puccheyyaṁ: ‘diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā’”ti. Atha kho brahmāyussa brāhmaṇassa etadahosi: “kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ. Aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. Yannūnāhaṁ samaṇaṁ gotamaṁ samparāyikaṁyeva atthaṁ puccheyyan”ti.
“My request has been granted. Should I ask him about what is beneficial in this life or the next?” Then he thought, “I’m well versed in the benefits that apply to this life, and others ask me about this. Why don’t I ask the ascetic Gotama about the benefit that specifically applies to lives to come?”
अथ खो ब्रह्मायु ब्राह्मणो भगवन्तं गाथाहि अज्झभासि:
Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi:
So Brahmāyu addressed the Buddha in verse:
“कथं खो ब्राह्मणो होति, कथं भवति वेदगू; तेविज्जो भो कथं होति, सोत्थियो किन्ति वुच्चति।
“Kathaṁ kho brāhmaṇo hoti, kathaṁ bhavati vedagū; Tevijjo bho kathaṁ hoti, sotthiyo kinti vuccati.
“How do you become a brahmin? And how do you become a knowledge master? How a master of the three knowledges? And how is one called a scholar?
अरहं भो कथं होति, कथं भवति केवली; मुनि च भो कथं होति, बुद्धो किन्ति पवुच्चती”ति।
Arahaṁ bho kathaṁ hoti, kathaṁ bhavati kevalī; Muni ca bho kathaṁ hoti, buddho kinti pavuccatī”ti.
How do you become a perfected one? And how a consummate one? How do you become a sage? And how is one declared to be awakened?”
अथ खो भगवा ब्रह्मायुं ब्राह्मणं गाथाहि पच्चभासि:
Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi:
Then the Buddha replied to Brahmāyu in verse:
“पुब्बेनिवासं यो वेदि, सग्गापायञ्च पस्सति; अथो जातिक्खयं पत्तो, अभिञ्ञा वोसितो मुनि।
“Pubbenivāsaṁ yo vedi, saggāpāyañca passati; Atho jātikkhayaṁ patto, abhiññā vosito muni.
“One who knows their past lives, and sees heaven and places of loss, and has attained the end of rebirth: that sage has perfect insight.
चित्तं विसुद्धं जानाति, मुत्तं रागेहि सब्बसो; पहीनजातिमरणो, ब्रह्मचरियस्स केवली; पारगू सब्बधम्मानं, बुद्धो तादी पवुच्चती”ति।
Cittaṁ visuddhaṁ jānāti, muttaṁ rāgehi sabbaso; Pahīnajātimaraṇo, brahmacariyassa kevalī; Pāragū sabbadhammānaṁ, buddho tādī pavuccatī”ti.
They know their mind is pure, completely freed from greed; they’ve given up birth and death, and have completed the spiritual journey. Gone beyond all things, such a one is declared to be awakened.”
एवं वुत्ते, ब्रह्मायु ब्राह्मणो उट्ठायासना एकंसं उत्तरासङ्गं करित्वा भगवतो पादेसु सिरसा निपतित्वा भगवतो पादानि मुखेन च परिचुम्बति, पाणीहि च परिसम्बाहति, नामञ्च सावेति: “ब्रह्मायु अहं, भो गोतम, ब्राह्मणो; ब्रह्मायु अहं, भो गोतम, ब्राह्मणो”ति।
Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: “brahmāyu ahaṁ, bho gotama, brāhmaṇo; brahmāyu ahaṁ, bho gotama, brāhmaṇo”ti.
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: “I am the brahmin Brahmāyu, Master Gotama! I am the brahmin Brahmāyu!”
अथ खो सा परिसा अच्छरियब्भुतचित्तजाता अहोसि: “अच्छरियं वत भो, अब्भुतं वत भो। यत्र हि नामायं ब्रह्मायु ब्राह्मणो ञातो यसस्सी एवरूपं परमनिपच्चकारं करिस्सती”ति। अथ खो भगवा ब्रह्मायुं ब्राह्मणं एतदवोच: “अलं, ब्राह्मण, उट्ठह निसीद त्वं सके आसने यतो ते मयि चित्तं पसन्नन्”ति। अथ खो ब्रह्मायु ब्राह्मणो उट्ठहित्वा सके आसने निसीदि।
Atha kho sā parisā acchariyabbhutacittajātā ahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Yatra hi nāmāyaṁ brahmāyu brāhmaṇo ñāto yasassī evarūpaṁ paramanipaccakāraṁ karissatī”ti. Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ etadavoca: “alaṁ, brāhmaṇa, uṭṭhaha nisīda tvaṁ sake āsane yato te mayi cittaṁ pasannan”ti. Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.
Then that assembly, their minds full of wonder and amazement, thought, “Oh, how incredible, how amazing, that Brahmāyu, who is so well-known and famous, should show the Buddha such utmost devotion.” Then the Buddha said to Brahmāyu, “Enough, brahmin. Get up, and sit in your own seat, since your mind has such confidence in me.” So Brahmāyu got up and sat in his own seat.
अथ खो भगवा ब्रह्मायुस्स ब्राह्मणस्स अनुपुब्बिं कथं कथेसि, सेय्यथिदं—दानकथं, सीलकथं, सग्गकथं; कामानं आदीनवं ओकारं सङ्किलेसं नेक्खम्मे आनिसंसं पकासेसि। यदा भगवा अञ्ञासि ब्रह्मायुं ब्राह्मणं कल्लचित्तं मुदुचित्तं विनीवरणचित्तं उदग्गचित्तं पसन्नचित्तं, अथ या बुद्धानं सामुक्कंसिका धम्मदेसना तं पकासेसि—दुक्खं, समुदयं, निरोधं, मग्गं। सेय्यथापि नाम सुद्धं वत्थं अपगतकाळकं सम्मदेव रजनं पटिग्गण्हेय्य; एवमेव ब्रह्मायुस्स ब्राह्मणस्स तस्मिंयेव आसने विरजं वीतमलं धम्मचक्खुं उदपादि: “यं किञ्चि समुदयधम्मं सब्बं तं निरोधधम्मन्”ति।
Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ, sīlakathaṁ, saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi brahmāyuṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi—dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva brahmāyussa brāhmaṇassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. 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: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Brahmāyu: “Everything that has a beginning has an end.”
अथ खो ब्रह्मायु ब्राह्मणो दिट्ठधम्मो पत्तधम्मो विदितधम्मो परियोगाळ्हधम्मो तिण्णविचिकिच्छो विगतकथङ्कथो वेसारज्जप्पत्तो अपरप्पच्चयो सत्थुसासने भगवन्तं एतदवोच:
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:
“अभिक्कन्तं, भो गोतम, अभिक्कन्तं, भो गोतम। सेय्यथापि, भो गोतम, निक्कुज्जितं वा उक्कुज्जेय्य, पटिच्छन्नं वा विवरेय्य, मूळ्हस्स वा मग्गं आचिक्खेय्य, अन्धकारे वा तेलपज्जोतं धारेय्य ‘चक्खुमन्तो रूपानि दक्खन्तीऽति; एवमेवं भोता गोतमेन अनेकपरियायेन धम्मो पकासितो। एसाहं भवन्तं गोतमं सरणं गच्छामि धम्मञ्च भिक्खुसङ्घञ्च। उपासकं मं भवं गोतमो धारेतु अज्जतग्गे पाणुपेतं सरणं गतं। अधिवासेतु च मे भवं गोतमो स्वातनाय भत्तं सद्धिं भिक्खुसङ्घेना”ति। अधिवासेसि भगवा तुण्हीभावेन। अथ खो ब्रह्मायु ब्राह्मणो भगवतो अधिवासनं विदित्वा उट्ठायासना भगवन्तं अभिवादेत्वा पदक्खिणं कत्वा पक्कामि।
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
“Excellent, Master Gotama! Excellent! 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, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. Would you and the bhikkhu Saṅgha please accept a meal from me tomorrow?” The Buddha consented with silence. 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.
अथ खो ब्रह्मायु ब्राह्मणो तस्सा रत्तिया अच्चयेन सके निवेसने पणीतं खादनीयं भोजनीयं पटियादापेत्वा भगवतो कालं आरोचापेसि: “कालो, भो गोतम, निट्ठितं भत्तन्”ति।
Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
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, “It’s time, Master Gotama, the meal is ready.”
अथ खो भगवा पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय येन ब्रह्मायुस्स ब्राह्मणस्स निवेसनं तेनुपसङ्कमि; उपसङ्कमित्वा पञ्ञत्ते आसने निसीदि सद्धिं भिक्खुसङ्घेन। अथ खो ब्रह्मायु ब्राह्मणो सत्ताहं बुद्धप्पमुखं भिक्खुसङ्घं पणीतेन खादनीयेन भोजनीयेन सहत्था सन्तप्पेसि सम्पवारेसि।
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
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 bhikkhus. For seven days, Brahmāyu served and satisfied the bhikkhu Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
अथ खो भगवा तस्स सत्ताहस्स अच्चयेन विदेहेसु चारिकं पक्कामि। अथ खो ब्रह्मायु ब्राह्मणो अचिरपक्कन्तस्स भगवतो कालमकासि।
Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṁ pakkāmi. Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi.
When the seven days had passed, the Buddha departed to wander in the Videhan lands. Not long after the Buddha left, Brahmāyu passed away.
अथ खो सम्बहुला भिक्खू येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं: “ब्रह्मायु, भन्ते, ब्राह्मणो कालङ्कतो। तस्स का गति, को अभिसम्परायो”ति?
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “brahmāyu, bhante, brāhmaṇo kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti?
Then several bhikkhus went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Brahmāyu has passed away. Where has he been reborn in his next life?”
“पण्डितो, भिक्खवे, ब्रह्मायु ब्राह्मणो पच्चपादि धम्मस्सानुधम्मं, न च मं धम्माधिकरणं विहेसेसि। ब्रह्मायु, भिक्खवे, ब्राह्मणो पञ्चन्नं ओरम्भागियानं संयोजनानं परिक्खया ओपपातिको होति, तत्थ परिनिब्बायी, अनावत्तिधम्मो तस्मा लोका”ति।
“Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. Brahmāyu, bhikkhave, brāhmaṇo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā”ti.
“Bhikkhus, the brahmin Brahmāyu was astute. He practiced in line with the teachings, and did not trouble me about the teachings. 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.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
ब्रह्मायुसुत्तं निट्ठितं पठमं।
Brahmāyusuttaṁ niṭṭhitaṁ paṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
Footnotes:
