中阿含經

12. THE CHAPTER ON BRAHMINS

(Latter Part)

161. THE DISCOURSE TO BRAHMA[1]

Thus have I heard:

At one time the Buddha was traveling through the country of Bệ-đà-đề[02] together with a community of great bhikkhus.

At that time, in Di-tát-la[03], there was a brahmin named Phạm-ma[04], who was wealthy and possessed immeasurable riches. His livestock and estates were beyond reckoning, and he had abundant fiefs and revenue-bearing lands of every kind. Di-tát-la, including its waters, grasses, and trees, had been specially granted and bestowed upon him by Vị Sanh Oán, son of the lady Bệ-đà-đề and king of Ma-kiệt-đà[05].

The brahmin Phạm-ma had a young brahmin named Ưu-đa-la, who was of pure birth on both his mother’s and father’s sides for seven generations. His lineage was unbroken and had never been tainted. He was widely learned and thoroughly accomplished, had recited all four classes of scriptures, and had mastered etymology, phonology, ancient lore, and, as the fifth, grammar.

The brahmin Phạm-ma heard that the ascetic Cù-đàm, a son of the Sakyan clan, had left the Sakyan clan, shaved off his hair and beard, donned the kāṣāya robe, and, out of resolute faith, gone forth from home into homelessness to train in the Way; and that he was traveling through the country of Bệ-đà-đề together with a community of great bhikkhus. That ascetic Cù-đàm had a great reputation, heard throughout the ten directions: ‘The ascetic Cù-đàm is the Tathagata, the Worthy One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed tamer of persons, teacher of devas and humans, the Buddha, the Blessed One.

In this world with its devas, Māras, and Brahmās, among ascetics and brahmins, from humans to heavenly beings, he has realized and awakened to the truth for himself, directly attained it, and, having accomplished it, abides therein. The Dharma he teaches is good in the beginning, good in the middle, and good in the end; it is complete in meaning and expression and reveals the pure holy life in its entirety[07].’

It was also heard: ‘The ascetic Cù-đàm is endowed with the thirty-two marks of a Great Man. Whoever is endowed with the marks of a Great Man will certainly meet with one of two possibilities, both true and without error. If he remains at home, he will certainly become a wheel-turning king, intelligent and wise, possessing the four divisions of an army.

He will govern the world, free and sovereign, a righteous Dharma king, and will possess the seven treasures. The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure. These are the seven treasures.

The king will have a full thousand sons, handsome in appearance, valiant, fearless, and capable of subduing hostile armies. He will certainly rule this entire earth as far as the seas, without resorting to swords or clubs, but solely through the Dharma, bringing peace and security to the people. But if he shaves off his hair and beard, dons the kāṣāya robe, and, out of resolute faith, goes forth from home into homelessness to train in the Way, he will certainly attain the fruit of Tathagatahood as a Worthy One, a Perfectly Enlightened One, and his renown will spread and be heard throughout the ten directions.’

Upon hearing this, the brahmin Phạm-ma said:

“Ưu-đa-la, I have heard the following: ‘The ascetic Cù-đàm, a son of the Sakyan clan, has left the Sakyan clan, shaved off his hair and beard, donned the kāṣāya robe, and, out of resolute faith, gone forth from home into homelessness to train in the Way; and he is traveling through the country of Bệ-đà-đề together with a community of great bhikkhus. That ascetic Cù-đàm has a great reputation, heard throughout the ten directions: “The ascetic Cù-đàm is the Tathagata, the Worthy One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed tamer of persons, teacher of devas and humans, the Buddha, the Blessed One.

In this world with its devas, Māras, and Brahmās, among ascetics and brahmins, from humans to heavenly beings, he has realized and awakened to the truth for himself, directly attained it, and, having accomplished it, abides therein. The Dharma he teaches is good in the beginning, good in the middle, and good in the end; it is complete in meaning and expression and reveals the pure holy life in its entirety.” It is also heard: “The ascetic Cù-đàm is endowed with the thirty-two marks of a Great Man.

Whoever is endowed with the marks of a Great Man will certainly meet with one of two possibilities, both true and without error. If he remains at home, he will certainly become a wheel-turning king, intelligent and wise, possessing the four divisions of an army. He will govern the world, free and sovereign, a righteous Dharma king, and will possess the seven treasures.

The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the general treasure. These are the seven treasures. The king will have a full thousand sons, handsome in appearance, valiant, fearless, and capable of subduing hostile armies.

He will certainly rule this entire earth as far as the seas, without resorting to swords or clubs, but solely through the Dharma, bringing peace and security to the people. But if he shaves off his hair and beard, dons the kāṣāya robe, and, out of resolute faith, goes forth from home into homelessness to train in the Way, he will certainly attain the fruit of Tathagatahood as a Worthy One, a Perfectly Enlightened One, and his renown will spread and be heard throughout the ten directions.”’ Do you know this to be so?”

Ưu-đà-la replied:

“Venerable teacher, from the scriptures I have learned and retained, I know the thirty-two marks of a Great Man, and I know that whoever is endowed with the marks of a Great Man will certainly meet with one of two possibilities, both true and without error. If he remains at home, he will certainly become a wheel-turning king, intelligent and wise, possessing the four divisions of an army. He will govern the world, free and sovereign, a righteous Dharma king, and will possess the seven treasures.

The seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the woman treasure, the householder treasure, and the general treasure. These are the seven treasures. The king will have a full thousand sons, handsome in appearance, valiant, fearless, and capable of subduing hostile armies.

He will certainly rule this entire earth as far as the seas, without resorting to swords or clubs, but will teach through the Dharma and bring peace and security to the people. But if he shaves off his hair and beard, dons the kāṣāya robe, and, out of resolute faith, goes forth from home into homelessness to train in the Way, he will certainly attain the fruit of Tathagatahood as a Worthy One, a Perfectly Enlightened One, and his renown will spread and be heard throughout the ten directions.”

Upon hearing this, the brahmin Phạm-ma said:

“Ưu-đa-la, go to the ascetic Cù-đàm and see whether the ascetic Cù-đàm is indeed as described or not, and whether he truly possesses the thirty-two marks of a Great Man.”

When the young brahmin Ưu-đa-la heard this instruction, he bowed his head and paid homage at the feet of the brahmin Phạm-ma, circumambulated him three times, and then withdrew. He went to the Buddha, exchanged greetings with him, sat down to one side, and examined the thirty-two marks on the Blessed One’s body. The young brahmin saw thirty of the marks on his body but remained doubtful about two: the mark of the sheathed male organ and the mark of the broad, long tongue.

The Blessed One then thought to himself: “Of my thirty-two marks, this Ưu-đa-la has seen only thirty and remains doubtful about two: the mark of the sheathed male organ and the mark of the broad, long tongue. I should now dispel his doubt.” Having thought this, the Blessed One manifested such a supernormal power[08]. After the Blessed One had manifested this supernormal power, the young brahmin Ưu-đa-la saw the mark of the sheathed male organ and the mark of the broad, long tongue on the Blessed One’s body. As for the broad, long tongue, when it was extended, it covered his entire face.

Having seen this, the brahmin student Uttara thought: “The ascetic Gotama is endowed with the thirty-two marks of a Great Man. There are assuredly only two possibilities, both true and without error: if he remains in the household life, he will certainly become a wheel-turning king, intelligent and wise, possessing the fourfold army, ruling the world, free and sovereign, a righteous Dharma king who governs according to the Dharma and possesses the seven treasures.

These seven treasures are the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious householder, and the precious general. These are the seven treasures. The king will have a full thousand sons, handsome in appearance, valiant, fearless, and capable of subduing enemy forces.

He will certainly rule this entire land as far as the ocean, without resorting to swords or clubs, but will teach and transform through the Dharma, bringing peace and security to the people. But if he shaves off his hair and beard, dons the kasaya robe, and, with resolute faith, leaves the household life for homelessness and goes forth to train in the Way, he will certainly attain the fruit of Tathagatahood, becoming the Unattached One, the Perfectly and Completely Awakened One, whose renown spreads everywhere and is heard throughout the ten directions.”

The brahmin student Uttara further thought: “I should carefully observe Gotama’s deportment, ceremonial conduct, and the places where he travels.” Having thought thus, the brahmin student Uttara followed closely behind the Buddha throughout the four months of the summer retreat, observing the Buddha’s deportment, ceremonial conduct, and the places where he traveled. After the four months of the summer retreat had passed, the brahmin student Uttara, delighted by having observed the Buddha’s deportment, ceremonial conduct, and the places where he traveled, said:

“Venerable Gotama, I now have business for which I must return. I respectfully bid Venerable Gotama farewell.”

The Blessed One said:

“Uttara, you may go at your pleasure.”

Having heard the Blessed One speak thus, the brahmin student Uttara carefully received and retained his words. He then rose from his seat, circumambulated him three times, and withdrew. He went to the brahmin Brahmayu, bowed his head at his feet, and sat to one side. The brahmin Brahmayu asked:

“Uttara, is it true, as rumor has it, that the ascetic Gotama possesses great renown that is heard throughout the ten directions, or is it not so? Does Gotama indeed possess the thirty-two marks of a Great Man?”

The brahmin student Uttara replied:

“It is so, Venerable Teacher. Just as rumor has it, the ascetic Gotama possesses great renown that is heard throughout the ten directions. The ascetic Gotama is indeed as described; it is not otherwise. He truly possesses the thirty-two marks of a Great Man.

“The soles of the ascetic Gotama’s feet are level. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, Venerable Teacher, the soles of the ascetic Gotama’s feet bear the image of wheels. Each wheel has a thousand spokes and is complete in all its parts. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s toes are long and slender. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the insteps of the ascetic Gotama’s feet are straight and well-formed. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the heels of the ascetic Gotama’s feet, behind and on both sides of the ankles, are full and even. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the two ankle bones of the ascetic Gotama’s feet are small. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the hairs on the ascetic Gotama’s body grow upward. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s hands and feet are webbed like those of the king of geese. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s hands and feet are exceedingly beautiful and soft, spreading open like tala blossoms. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s skin and flesh are smooth and delicate, so that neither dust nor water adheres to them. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, from each pore on the ascetic Gotama’s body grows a single lustrous blue-black hair, curling in a spiral toward the right. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s thighs are like those of the king of deer. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s male organ is concealed within a sheath like that of a noble king of horses. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s body is well-proportioned and beautiful, like a nyagrodha tree, its upper and lower dimensions being perfectly proportionate. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s body is neither hunched nor stooped. That his body is not stooped means that, while standing upright, he can extend his hands and touch his knees. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s body is golden in color, like refined purple-gold. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s body has seven full and rounded places. The seven full and rounded places are the two hands, the two feet, the two shoulders, and the neck. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the upper part of the ascetic Gotama’s body is broad like the body of a lion. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s jaws are like those of a lion. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s spine and back are straight and even. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s shoulders, extending continuously across to his neck, are full and even. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama has forty teeth, white and even; his teeth have no gaps, are pure white, and possess the finest flavor. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s voice is delightful like the divine voice of Brahma, and its sound is like the song of the kalavinka bird. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama has a broad and long tongue. That his tongue is broad and long means that, when extended, it covers his entire face. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the corners of the ascetic Gotama’s eyes are full like those of the king of bulls. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, the ascetic Gotama’s eyes are lustrous blue-black. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, upon the crown of the ascetic Gotama’s head is a fleshy protuberance, round and well-proportioned, spiraling toward the right like a conch shell. This is a mark of the Great Man possessed by the ascetic Gotama.

“Furthermore, between the ascetic Gotama’s eyebrows is a pure white hair, curling in a spiral toward the right. This is a mark of the Great Man possessed by the ascetic Gotama.

“The ascetic Gotama is thus endowed with the thirty-two marks of a Great Man. Whoever is endowed with the marks of a Great Man assuredly has only two possibilities, both true and without error: if he remains in the household life, he will become a wheel-turning king, intelligent and wise, possessing the fourfold army, ruling the world, free and sovereign, a righteous Dharma king who governs according to the Dharma and possesses the seven treasures.

These seven treasures are the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious householder, and the precious general. These are the seven treasures. The king will have a full thousand sons, handsome in appearance, valiant, fearless, and capable of subduing enemy forces.

He will certainly rule this entire land as far as the ocean, without resorting to swords or clubs, but will teach and transform through the Dharma, bringing peace and security to the people. But if he shaves off his hair and beard, dons the kasaya robe, and, with resolute faith, leaves the household life for homelessness and goes forth to train in the Way, he will certainly attain the fruit of Tathagatahood, becoming the Unattached One, the Perfectly and Completely Awakened One, whose renown resounds everywhere and is heard throughout the ten directions.”

"Furthermore, venerable teacher, I observed the ascetic Gotama while he was putting on his robe and after he had put it on; while he was wrapping his robe around himself and after he had wrapped it; while he was leaving his room and after he had left it; while he was leaving the park and after he had left it; while he was on the road to the village and after he had entered the village; while standing in an alleyway, while entering a house and after he had entered it; while arranging his seat and after he had arranged it; while sitting down and after he had sat down; while washing his hands and after he had washed them; while receiving food and drink and after he had received them; while eating and after he had eaten;

after washing his hands and completing the blessing, while rising from his seat, while leaving and after he had left the house; upon reaching the alleyway, while leaving the village and after he had left it; while entering the park and after he had entered it; while entering his room and after he had entered it.

"Venerable teacher, the ascetic Gotama puts on his robe properly, neither too high nor too low. His robe does not cling tightly to his body, and the wind cannot blow it open or cause it to slip from his body.

"Venerable teacher, the ascetic Gotama wraps his robe around himself properly, neither too high nor too low. His robe does not cling tightly to his body, and the wind cannot blow it open or cause it to slip from his body.

"Venerable Gotama, whenever the ascetic Gotama dons a new robe, in accordance with the noble ones, he cuts it into pieces with a knife, sews them back together, and dyes it a subdued color, just as the noble ones dye their robes a subdued color. He wears a robe not for wealth, not out of pride, not for adornment, and not for an imposing appearance, but solely to ward off mosquitoes and gnats, to protect himself from the chafing of wind and sun, and, out of a sense of shame, to keep his body covered.

"Venerable teacher, when leaving his room, the ascetic Gotama neither bends his body downward nor raises it upward; as he leaves his room, he never stoops low.

"Venerable teacher, when the ascetic Gotama wishes to walk, he first steps forward with his right foot. He lifts and places his feet with composure; he walks without making a sound and does not walk crookedly. As he walks, his heels never strike against each other. Venerable teacher, when the ascetic Gotama walks, dust does not adhere to him. Why is this? It is because of his wholesome conduct in former lives.

"Venerable teacher, when leaving the park, the ascetic Gotama neither bends his body downward nor raises it upward; as he leaves the park, he never stoops low. As he proceeds toward the village, his body always turns to the right path, and he surveys his surroundings as a lordly elephant looks all about—without alarm, fear, or trepidation—gazing in every direction. Why is this? Because he is the Tathagata, the Worthy One, the Perfectly Enlightened One. Venerable teacher, when entering the village, the ascetic Gotama neither bends his body downward nor raises it upward; as he enters the village, he never stoops low.

"While in an alleyway, the ascetic Gotama neither bends down to look nor raises his head to gaze upward, but looks straight ahead, with nothing obstructing his seeing and knowing.

"Venerable teacher, the faculties of the ascetic Gotama are always composed. Why is this? It is because of his wholesome conduct in former lives.

"Venerable teacher, when entering a house, the ascetic Gotama neither bends his body downward nor raises it upward; as he enters the house, he never stoops low.

"Venerable teacher, when the ascetic Gotama turns around, he turns to the right and sits upon a properly arranged seat. He does not sit down heavily upon the seat, nor does he support himself with his hands beneath his buttocks as he sits. Once seated, he displays no fidgeting, restlessness, or eagerness. When receiving water for washing, he holds his hands neither too high nor too low, and receives neither too much nor too little. When receiving food and drink, likewise, he holds his bowl neither too high nor too low, and receives neither too much nor too little.

"Venerable teacher, the ascetic Gotama receives food level with the rim of his bowl; the soup and rice are in equal measure.

"Venerable teacher, the ascetic Gotama takes up his food neatly and slowly places it into his mouth. Before the food reaches his mouth, he does not open his mouth and wait for it. Once the food has entered his mouth, he chews three times before swallowing. There is no morsel of rice or soup that he does not thoroughly break down. Only after swallowing all the food remaining in his mouth does he take up another handful.

"Venerable teacher, the ascetic Gotama eats with purity in three respects[09]. While eating, he experiences the taste[10], yet he is not attached to it. He does not eat for wealth, out of pride, for adornment, or for an imposing appearance, but only to preserve his body and prolong his life, to remain free from affliction, to prevent old illnesses and avoid producing new ones, and to sustain a life of freedom from affliction, health, and ease[11].

After eating, he uses water to wash his hands, holding them neither too high nor too low and using neither too much nor too little. He uses water to wash his bowl, holding it neither too high nor too low and using neither too much nor too little. When his hands have been washed clean, the bowl is also clean; when the bowl has been washed clean, his hands are also clean.

After wiping his hands, he wipes the bowl; after wiping the bowl, he wipes his hands. Once the bowl has been washed and wiped, he sets it to one side, neither too near nor too far away. He does not keep looking at the bowl, nor is he careless of it.

The ascetic Gotama neither disparages one food nor praises another, but simply remains silent. After eating, he teaches the Dharma to the householders, inspiring their aspiration and bringing them to rejoicing. Having taught the Dharma through innumerable skillful means, inspired their aspiration, and brought them to rejoicing, he immediately rises from his seat and departs.

"Venerable teacher, when leaving the house, the ascetic Gotama neither bends his body downward nor raises it upward; as he leaves the house, he never stoops. While on the main road or in an alleyway, he neither bends down to look nor raises his head to gaze upward, but looks straight ahead, with nothing obstructing his knowing and seeing.

"Venerable teacher, the faculties of the ascetic Gotama are always composed. Why is this? It is because of his wholesome conduct in former lives.

"Venerable teacher, when leaving the village, the ascetic Gotama neither bends his body downward nor raises it upward; as he leaves the village, he never stoops.

"Venerable teacher, when entering the park, the ascetic Gotama neither bends his body downward nor raises it upward; as he enters the park, he never stoops.

"Venerable teacher, after the midday meal, the ascetic Gotama puts away his robe and bowl, washes his hands and feet, places his nisidana over his shoulder, and enters his room to sit quietly. Venerable teacher, the ascetic Gotama enters his room and sits quietly for the benefit of the world.

"Venerable teacher, late in the afternoon, the ascetic Gotama rises from his quiet sitting, his countenance radiant. Why is this? Because he is the Tathagata, the Worthy One, the Perfectly Enlightened One.

"Venerable teacher, the ascetic Gotama's voice possesses eight qualities: first, it is profound; second, it is vimalupa[12]; third, it enters the heart; fourth, it is pleasing; fifth, it is exceedingly full; sixth, it is vibrant; seventh, it is clear; and eighth, it is wise. It causes everyone to cherish it, delight in it, remember it, and attain composure of mind.

"Venerable teacher, the ascetic Gotama teaches the Dharma according to the assembly. His voice does not carry beyond the assembly but is heard only within it. Having taught the Dharma to the assembly, inspired their aspiration, and brought them to rejoicing, he immediately rises from his seat and returns to his former place.

"Venerable teacher, such is the ascetic Gotama, and he possesses still further extraordinary qualities. I wish to go and train in the holy life under the ascetic Gotama."

The brahmin Brahma replied:

"Do as you wish."

Then the young brahmin Uttara bowed his head and paid homage at the feet of the brahmin Brahma, circumambulated him three times, and withdrew. He went to the Buddha, paid homage at the Buddha's feet, sat to one side, and said:

"Blessed One, I now ask to follow the Blessed One in training, receive full ordination, and become a bhikkhu, so that I may practice the holy life under the Blessed One."

At that time, the Blessed One admitted the young brahmin Uttara into the monastic life, allowed him to train in the path, and conferred full ordination upon him. After admitting the young brahmin Uttara into the monastic life, allowing him to train in the path, and conferring full ordination upon him, the Blessed One journeyed through the land of Videha together with a great community of bhikshus. Traveling by stages, he arrived at Mithila and stayed in the Great Deva mango grove[13] there.

The householders of Mithila heard: “The ascetic Gautama, a son of the Sakyan clan, has left his kin and gone forth to train in the path. He is now journeying through the land of Videha together with a great community of bhikshus and, traveling by stages, has arrived at Mithila, where he is staying in the Great Deva mango grove. The ascetic Gautama has great renown, heard throughout the ten directions: ‘That ascetic Gautama is the Tathagata, the Unattached One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed person, tamer through the Dharma, teacher of devas and humans, Buddha, Blessed One.

In this world with its devas, Maras, Brahmas, ascetics, and brahmins, among beings from humans to devas, he has himself known, himself awakened, and personally realized attainment, and he dwells having accomplished it. He teaches the Dharma that is good in the beginning, good in the middle, and good in the end, meaningful and well-worded, entirely pure, and revealing the holy life.’ Whoever beholds the Tathagata, the Unattached One, the Perfectly Enlightened One, and reverently pays homage to him, makes offerings to him, and attends upon him will gain great benefit and happiness.

We should go together to behold the ascetic Gautama and pay homage and make offerings to him.”

Then the brahmins and householders of Mithila, each accompanied by his retinue, departed from Mithila and traveled north to the Great Deva mango grove, wishing to behold the Blessed One and pay homage and make offerings to him. When they reached the Buddha, among those brahmins and householders, some bowed their heads at the Buddha’s feet and then sat to one side; some joined their palms toward the Buddha and then sat to one side; and some gazed at the Buddha from afar and silently sat down.

When the brahmins and householders of Mithila were seated, the Buddha taught them the Dharma, inspiring in them a heart of earnest aspiration and bringing them to joyful fulfillment. After the Buddha had used countless skillful means to teach them the Dharma, inspiring in them a heart of earnest aspiration and bringing them to joyful fulfillment, he remained silent.

The brahmin Brahmayu heard: “The ascetic Gautama, a son of the Sakyan clan, has left the Sakyan lineage and gone forth to train in the path. He is journeying through the land of Videha together with a great community of bhikshus and, traveling by stages, has arrived in the land of Mithila, where he is staying in the Great Deva mango grove. The ascetic Gautama has great renown, heard throughout the ten directions.

That ascetic is the Tathagata, the Unattached One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed person, tamer through the Dharma, teacher of devas and humans, Buddha, Blessed One. In this world with its devas, Maras, Brahmas, ascetics, and brahmins, among beings from humans to devas, he has himself known, himself awakened, and personally realized attainment, and he dwells having accomplished it.

The ascetic Gautama teaches the Dharma that is good in the beginning, good in the middle, and good in the end, meaningful and well-worded, entirely pure, and revealing the holy life. Whoever beholds the Tathagata, the Unattached One, the Perfectly Enlightened One, and reverently pays homage to him, makes offerings to him, and attends upon him will gain great benefit, peace, and happiness. Therefore, I should go to behold the ascetic Gautama and pay homage and make offerings to him.”

The brahmin Brahmayu told his charioteer:

“Prepare the chariot. I wish to go to the ascetic Gautama.”

The charioteer obeyed. When he had prepared the chariot, he returned and reported:

“The chariot is ready. May the venerable teacher know that the time has come.”

Then Brahmayu rode in a most beautiful chariot, departed from Mithila, and traveled north to the Great Deva mango grove to behold the Blessed One and pay homage and make offerings to him. At that time, the Blessed One was teaching the Dharma to an innumerable assembly seated all around him. From afar, the brahmin Brahmayu saw the Blessed One teaching the Dharma to the innumerable assembly seated all around him. Seeing this, Brahmayu became apprehensive. He turned aside from the road, stopped beneath a tree, and said to a young brahmin:

“Go to the ascetic Gautama and convey my greetings in this manner: ‘Venerable Gautama, are you healthy and at ease, free from illness, comfortable in coming and going, and as strong as usual?’ You should say this: ‘Venerable Gautama, my teacher Brahmayu respectfully asks whether you are healthy and at ease, free from illness, comfortable in coming and going, and as strong as usual. My teacher Brahmayu wishes to come and behold the ascetic Gautama.’”

The young brahmin obeyed, went to the Buddha, exchanged greetings with him, sat to one side, and said:

“Venerable Gautama, my teacher Brahmayu sends his greetings and asks: ‘Is the venerable Gautama healthy and at ease, free from illness, comfortable in coming and going, and as strong as usual?’ Venerable Gautama, my teacher Brahmayu wishes to come and behold the ascetic Gautama.”

The Blessed One said:

“Young brahmin, may the brahmin Brahmayu be safe and happy. May devas and humans, asuras, gandharvas, rakshasas, and all other classes of beings be safe and happy. Young brahmin, if the brahmin Brahmayu wishes to come, he may do as he pleases.”

Having heard the Buddha speak thus, the young brahmin carefully received and retained his words. He rose from his seat, circumambulated the Buddha three times, and departed. Returning to the brahmin Brahmayu, he reported:

“Venerable teacher, I conveyed your words to the ascetic Gautama. The ascetic Gautama is now awaiting you. May the venerable teacher know that the time has come.”

The brahmin Brahmayu then descended from his chariot and went to the Buddha. When the assembly saw Brahmayu approaching from afar, they stood up and made way for him. Why was this? Because he was a man of renowned virtue and great fame.

The brahmin Brahmayu said to the assembly:

“Good sirs, please remain seated in your former places. I wish to go directly to visit the ascetic Gautama.”

Brahmayu then went to the Buddha, exchanged greetings with him, and sat to one side.

At that time, two of Brahmayu’s faculties, the faculties of sight and hearing, were still unimpaired. After sitting down, Brahmayu closely examined the thirty-two marks on the Buddha’s body. He saw thirty of the marks, but remained doubtful about two: the sheathed male organ and the broad, long tongue. The brahmin Brahmayu spoke a verse to question the Blessed One:

As I have heard before,

A Great Man has thirty-two marks.

Now, examining Gautama’s body,

I find two marks absent among them.

Does he have the sheathed male organ,

Concealed, O Venerable One?

Why does the Supremely Honored One

Not now reveal his wondrous tongue?

If he possesses a broad, long tongue,

May I now be allowed to see it.

I am truly beset by doubt;

May the Tamer dispel it.

The Blessed One thought: “This brahmin Brahmayu wishes to find the thirty-two marks upon my body. He has now seen only thirty of them and still doubts the two marks of the sheathed male organ and the broad, long tongue. I should now dispel his doubt.” Knowing this, the Blessed One manifested his psychic power accordingly. When the Blessed One had thus manifested his psychic power, the brahmin Brahmayu saw upon the Blessed One’s body the mark of the sheathed male organ and the broad, long tongue. As for the broad tongue, when it extended from his mouth, it covered his entire face. The Blessed One then withdrew his psychic power and spoke this verse to Brahmayu:

As you have heard before,

A Great Man has thirty-two marks;

All upon my body

Are complete—the perfectly supreme marks.

The Tamer has dispelled your doubt;

Brahmin, give rise to sublime faith.

Truly difficult to see or hear of

Is the supremely Perfectly Enlightened One.

Extremely rare in the world

Is the supremely Perfectly Enlightened One.

Brahmin, I am perfectly enlightened,

The unsurpassed king of the true Dharma.

Upon hearing this, the brahmin Brahmā thought: “This ascetic Gautama is endowed with the thirty-two marks of a Great Man. Whoever is endowed with the marks of a Great Man assuredly has one of two destinies, true and unmistakable: if he remains at home, he will certainly become a Wheel-Turning King, intelligent and wise, possessing four kinds of armies, governing the realm, free and sovereign, a righteous Dharma king who rules in accordance with the Dharma, and endowed with the seven treasures.

These seven treasures are the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious woman, the precious householder, and the precious general. These are the seven treasures. The king will have a full thousand sons, handsome in appearance, valiant, fearless, and able to subdue enemy forces.

He will certainly rule this entire land as far as the surrounding seas, without recourse to swords or clubs, teaching and transforming through the Dharma and bringing peace and happiness to the people. But if he shaves off his hair and beard, dons the kasaya robe, and, out of resolute faith, leaves the household life for homelessness and goes forth to train in the Way, he will certainly attain the fruit of the Tathagata, the Unattached One, the Perfectly and Completely Enlightened One, whose renown will be heard throughout the ten directions.”

The Blessed One then thought: “This brahmin Brahmā is never obsequious or deceitful. If he wishes to ask something, it is because he wants to know, not because he wants to cause trouble. Since this brahmin is such a person, I should teach him the profound Abhidharma.” Knowing this, the Blessed One spoke these verses to the brahmin Brahmā:

For happiness in the Dharma in this life,

And benefit in the life to come,

Brahmin, ask your questions

According to whatever you have in mind.

Ask the questions you would ask;

I shall dispel your doubts.

The Blessed One has granted permission,

And the brahmin Brahmā asked

The Blessed One about those matters

According to what he had in mind:

What makes one a brahmin?

What is meant by the Three Attainments[14]?

Why is one called Unattached[15]?

What is Perfect and Complete Enlightenment?

The Blessed One then continued with verses explaining:

Having extinguished evil, unwholesome states,

Firmly abiding in the holy life,

And cultivating the conduct of a brahmin—

Such a one is called a brahmin.

Comprehending the past,

Seeing happy and evil destinations,

And completely eliminating ignorance—

One who knows thus is a muni.

Skillfully knowing the mind to be purified,

And completely ending lust, anger, and delusion,

One accomplishes the three knowledges—

Such is the meaning of the Three Attainments.

Far removed from unwholesome states,

Rightly abiding in the supreme truth,

And most highly revered in the world—

Such a one is called Unattached.

Benefiting devas and human beings,

A noble one who has ended contention,

Fully knowing and realizing complete cessation—

Such is Perfect Enlightenment.

Upon hearing this, Brahmā immediately rose and bowed his head at the Buddha’s feet. The entire assembly then exclaimed together in a loud voice:

“How extraordinary and rare is the ascetic Gautama! He possesses great psychic power, great majesty, great merit, and great spiritual might. Why is this? Among all the brahmins and householders here in Mithilā, the brahmin Brahmā is foremost in birth. The brahmin Brahmā was born of parents whose lineage has been pure for seven generations on both sides, whose ancestry is unbroken and has never been base in any generation; yet this brahmin has wholeheartedly honored, venerated, made offerings to, and served the ascetic Gautama.

“How extraordinary and rare is the ascetic Gautama! He possesses great psychic power, great majesty, and great merit. Why is this? Among all the brahmins and householders here in Mithilā, the brahmin Brahmā is foremost in scriptural learning. The brahmin Brahmā is widely learned and thoroughly accomplished; he has recited and mastered the four kinds of scriptures and has fully comprehended etymology, the sacred texts, the histories as the fifth, and philology. Yet this brahmin has wholeheartedly honored, venerated, made offerings to, and served the ascetic Gautama.

“How extraordinary and rare is the ascetic Gautama! He possesses great psychic power, great majesty, great merit, and great spiritual might. Why is this? Among all the brahmins and householders here in Mithilā, the brahmin Brahmā is foremost in wealth. The brahmin Brahmā is exceedingly rich, with immeasurable possessions and incalculable estates and livestock, and his fief and revenues provide him with everything in abundance. This land of Mithilā, even its waters, grasses, and trees, was specially granted to him as a favor by Ajātaśatru, son of the Lady Vaidehī and king of Magadha. Yet this brahmin has wholeheartedly honored, venerated, made offerings to, and served the ascetic Gautama.

“How extraordinary and rare is the ascetic Gautama! He possesses great psychic power, great majesty, great merit, and great spiritual might. Why is this? Among all the brahmins and householders in this land of Mithilā, the brahmin Brahmā is foremost in longevity. The brahmin Brahmā is an elder who has lived to the age of one hundred and twenty-six. Yet this brahmin has wholeheartedly honored, venerated, made offerings to, and served the ascetic Gautama.”

Then the Blessed One, with his knowledge of others’ minds, knew the thoughts arising in the assembly. Knowing them, the Blessed One said to the brahmin Brahmā:

“Enough, brahmin. It is sufficient that your heart is satisfied. Sit down again, and I shall teach you the Dharma.”

The brahmin Brahmā bowed his head at the Buddha’s feet and sat to one side. The Blessed One taught him the Dharma, inspiring ardent aspiration and bringing him to joy. After teaching the Dharma through innumerable skillful means, inspiring ardent aspiration, and bringing him to joy, the Blessed One, in accordance with the customary teaching of the Buddhas, first taught an upright and excellent discourse that gladdened the listener.

He taught generosity, morality, and rebirth in the heavens; he denounced sensual desire as calamitous and samsaric existence as defiled; and he praised freedom from desire as a sublime factor of the Path, pure and immaculate. After teaching in this way, the Blessed One knew that the brahmin’s mind was joyful, fulfilled, gentle, receptive, elevated, single-minded, free from doubt, and unobscured, and that he was fully capable of receiving the Buddha’s True Dharma.

The Blessed One then taught the brahmin in full the essential Dharma that all Buddhas proclaim: suffering, its arising, its cessation, and the Path. There in his very seat, the brahmin Brahmā saw the Four Noble Truths: suffering, its arising, its cessation, and the Path. Just as a clean white cloth readily takes dye, so too, there in his very seat, Brahmā clearly saw the Four Noble Truths: suffering, its arising, its cessation, and the Path.

At that time, Brahmā saw the Dharma, attained the Dharma, and realized the immaculate Dharma. He eliminated doubt and no longer looked to anyone else for guidance. Free from hesitation, he became securely established in the fruit he had realized.

Having attained fearlessness in the Blessed One’s Dharma, the brahmin rose from his seat, bowed his head at the Buddha’s feet, and said:

“Blessed One, I now take refuge in the Buddha, the Dharma, and the Sangha of bhiksus. May the Blessed One accept me as an upasaka from this day until the end of my life. I take refuge until my life comes to an end.”

The brahmin Brahmā then joined his palms toward the Blessed One and continued:

“Blessed One, may the Blessed One and the Sangha of bhiksus compassionately accept my invitation for tomorrow!”

The Blessed One silently accepted Brahmā’s invitation.

Knowing that the Blessed One had silently accepted his invitation, the brahmin Brahmā bowed his head at the Buddha’s feet, circumambulated him three times, withdrew, and returned home.

That very night, the brahmin Brahmā had exquisite and delicious foods prepared, including every kind of food to be chewed and swallowed. When the preparations were complete, he had seats laid out the following morning and, at the proper time, announced: “Blessed One, the meal is ready. May the Noble One know that the time has come.”

That morning, the Blessed One donned his robe, took up his bowl, and went ahead, with the community of bhikkhus following behind, until they reached the house of the brahmin Brahmāyu. Upon arriving, the Blessed One prepared his seat and sat down before the community of bhikkhus. When the brahmin Brahmāyu saw that the Blessed One and the community of bhikkhus were seated, he personally drew water for washing and brought fine food, together with various kinds of food to be chewed and swallowed, serving them with his own hands until they were satisfied. When the meal was over, the dishes had been cleared away, and water for washing had been provided, the brahmin sat down on a low seat to receive the blessing. After the brahmin Brahmāyu was seated, the Blessed One pronounced this blessing:

Of fire rites, sacrifice is foremost;

Of sounds, the sacred utterance is their source;

Among human beings, the king is most honored;

Among rivers and streams, the ocean is greatest;

Among all the stars, the moon shines brightest;

Yet brightest of all is the sun.

Throughout the ten directions,

In all the worlds,

Among devas and human beings,

The Buddha alone is supremely honored.

After bestowing this blessing upon the brahmin Brahmāyu, the Blessed One rose from his seat, went to the country of Mithilā, and stayed there for several days. He then donned his robe, took up his bowl, and journeyed toward the country of Śrāvastī. Traveling by stages, he arrived in Śrāvastī and stayed in Anāthapiṇḍika’s Park in Jeta’s Grove. At that time, many bhikkhus who had entered Śrāvastī for alms heard that the brahmin Brahmāyu of Mithilā had passed away immediately after questioning the Buddha about various matters in verse. Having heard this, after the midday meal the bhikkhus put away their robes and bowls, washed their hands and feet, placed their sitting cloths over their shoulders, and went to the Buddha. They bowed their heads at his feet, then stood to one side and said:

“Blessed One, early this morning we bhikkhus donned our robes, took up our bowls, and entered Śrāvastī for alms. We heard that the brahmin Brahmāyu of Mithilā passed away immediately after questioning the Buddha in verse. Blessed One, where has that brahmin gone? Where has he been reborn? What will become of him in the next life?”

The Blessed One replied:

“Bhikkhus, the brahmin Brahmāyu has now gained great benefit. At the final moment of his life, he understood the Dharma and, for the sake of the Dharma, did not trouble or weary me. Bhikkhus, the brahmin Brahmāyu had utterly severed the five lower fetters. Having been reborn there, he will attain nirvana and the state of non-retrogression, and will never return to this realm. At that time, I declared that the brahmin Brahmāyu had attained the state of a non-returner.”

Thus spoke the Buddha. After the brahmin Brahmāyu and the bhikkhus had heard the Buddha’s teaching, they rejoiced and respectfully put it into practice.

Notes:

[01] Chinese text, fascicle 41. Pāli, M. 91 Brahmāyu-suttaṃ. Separate Chinese translation, No. 76.

[02] Bệ-đà-đề 鞞 陀 提. Pāli: Videhā.

[03] Di-tát-la 彌 薩 羅. Pāli: Mithilā.

[04] Phạm-ma 梵 摩. Pāli: Brahmāyu.

[05] King of Magadha, Unborn Enemy, Son of Vedehī 摩 竭 陀 王, 未 生 怨, 鞞 陀 子. Pāli: Magadharāja-Ajātasattu-Vedehiputta.

[06] Charioteer of the Path and Dharma. Pāli: Damma-sārathi, Trainer of Persons. The Chinese text reads dhamma- (“the Path and Dharma”) instead of damma- (“training, taming”).

[07] Chinese: fully and purely reveals the holy life 具 足 清 淨. Pāli: kevala-paripuṇṇaṃ pari-suddhaṃ brahmacariyaṃ pakāseti, reveals the utterly pure and perfect holy life.

[08] Chinese: according to his form, he manifests the bases of spiritual power at will 如 其 像 作 如 意 足. See note 25 to discourse 33.

[09] Purity in three respects 三 事 清 淨. Pāli: aṭṭhaṅgasamannāgataṃ, endowed with eight factors. See note 11 below.

[10] Chinese: when eating, he desires to obtain the taste 食 欲 得 味. Pāli: rasapatisaṃvedī, perceiving the flavor (of the food).

[11] The eight factors, as enumerated in the Pāli text.

[12] Tỳ-ma-lâu-bá 毗 摩 樓 簸; it is unclear what word this transliterates. The eight qualities of the voice according to the Pāli text are: visaṭṭha (extremely fine), viññeyya (readily intelligible), mañju (gentle), savanīya (harmonious), bindu (full), avisārī (distinct), gambhīra (deep), and ninnādi (far-reaching).

[13] Great Mango Grove of King Mahādeva 大 天 奈 林. Pāli: Maghadevambavane.

[14] The three attainments 三 達, that is, the three knowledges 三 明: the divine eye, recollection of past lives, and the exhaustion of the outflows. This also refers to the three Vedas. Pāli: tevijja.

[15] Unattached 無 著, that is, an arhat.