1.
Discourse on Brahmāyu
383. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Videhans together with a large Community of monks, about five hundred monks. Now at that time the brahmin Brahmāyu was dwelling at Mithilā, old, aged, elderly, one who had traversed the span of life, advanced in years, one hundred and twenty years old by birth, who had mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. The brahmin Brahmāyu heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, is wandering on a journey among the Videhans together with a large Community of monks, about five hundred monks. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones.'"
384. Now at that time the brahmin Brahmāyu had a disciple, a young man named Uttara, who had mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. Then the brahmin Brahmāyu addressed the young man Uttara - "This, dear Uttara, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, is wandering on a journey among the Videhans together with a large Community of monks, about five hundred monks. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, etc. Good indeed is the seeing of such Worthy Ones.' Come, dear Uttara, go to where the ascetic Gotama is; having approached, find out about the ascetic Gotama, whether concerning that Master Gotama such a reputation has arisen as being true, or not so; whether that Master Gotama is such or is not such. Thus we shall know that Master Gotama." "But in what way, sir, shall I know that Master Gotama - whether concerning that Master Gotama such a reputation has arisen as being true, or not so; whether that Master Gotama is such or is not such?" "There have come down, dear Uttara, in our sacred hymns, the thirty-two marks of a great man, possessed of which a great man has only two destinations, no other. If he dwells in a house, he becomes a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who has established the security of his realm, possessed of the seven treasures. He has these seven treasures, as follows - the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. And he has more than a thousand sons, brave, heroic in form, crushers of enemy armies. He dwells having conquered this earth bounded by the ocean, without rod, without sword, by righteousness. But if he goes forth from home into homelessness, he becomes a Worthy One, a One Enlightened by himself, one who removes the veil in the world. Now I, dear Uttara, am the giver of the sacred hymns; you are the receiver of the sacred hymns."
385. "Yes, sir," the young man Uttara, having assented to the brahmin Brahmāyu, rising from his seat, having paid respect to the brahmin Brahmāyu and circumambulated him keeping him on his right, set out on a journey among the Videhans towards the Blessed One. Wandering on a journey gradually, he approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the young man Uttara examined the thirty-two characteristics of a great man on the Blessed One's body. The young man Uttara saw on the Blessed One's body the thirty-two characteristics of a great man for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident - regarding the sheathed private parts and the broad tongue. Then this occurred to the Blessed One: "This young man Uttara sees the thirty-two characteristics of a great man on me for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident - regarding the sheathed private parts and the broad tongue." Then the Blessed One performed such a feat of supernormal power that the young man Uttara saw the Blessed One's sheathed private parts. Then the Blessed One, having put out his tongue, stroked back and forth both ear-holes, stroked back and forth both nostrils; and covered the entire circle of his forehead with his tongue. Then this occurred to the young man Uttara: "The ascetic Gotama is endowed with the thirty-two characteristics of a great man. What if I were to follow the ascetic Gotama, I might see his deportment." Then the young man Uttara followed the Blessed One for seven months like a shadow that does not depart.
386. Then the young man Uttara, after the elapse of seven months, set out on a journey among the Videhans towards Mithilā. Wandering on a journey gradually, he approached Mithilā, approached the brahmin Brahmāyu; having approached, he paid respect to the brahmin Brahmāyu and sat down to one side. To the young man Uttara seated to one side, the brahmin Brahmāyu said this - "Did, dear Uttara, such a reputation arise concerning that Master Gotama as being true, not otherwise? And is that Master Gotama such, not otherwise?" "Such a reputation has arisen, sir, concerning that Master Gotama as being true, not otherwise; that Master Gotama is indeed such, not otherwise. And that Master Gotama is endowed with the thirty-two characteristics of a great man.
"That Master Gotama has firmly established feet; this is a characteristic of a great man for that Master Gotama, the great man.
"On the soles of that Master Gotama's feet, wheels have arisen with a thousand spokes, with rims, with hubs, complete in every aspect...
"That Master Gotama has projecting heels...
"That Master Gotama has long fingers...
"That Master Gotama has soft and tender hands and feet...
"That Master Gotama has webbed hands and feet...
"That Master Gotama has high-raised ankles...
"That Master Gotama has legs like an antelope...
"That Master Gotama, while standing and without bending down, touches and strokes his knees with both palms...
"That Master Gotama has his male organ enclosed in a sheath...
"That Master Gotama is golden-coloured, with skin resembling gold...
"That Master Gotama has subtle skin. Because of the subtleness of his skin, dust and dirt do not adhere to his body...
"That Master Gotama has single hairs; single hairs have arisen in each pore...
"That Master Gotama has hairs with upward-pointing tips; hairs have arisen with upward-pointing tips, blue, the colour of collyrium, curling in ringlets, turning to the right...
"That Master Gotama has a divinely straight body...
"That Master Gotama has seven convex surfaces...
"And that Master Gotama has a body like the front half of a lion...
"And that Master Gotama has a filled-in space between the shoulders...
"And that Master Gotama has proportions like a banyan tree; as much as his body, so much is his arm-span, as much as his arm-span, so much is his body...
"And that Master Gotama has an evenly rounded neck...
"And that Master Gotama has supreme taste-buds...
"And that Master Gotama has a jaw like a lion...
"And that Master Gotama has forty teeth...
"And that Master Gotama has even teeth...
"And that Master Gotama has teeth without gaps...
"And that Master Gotama has very white canine teeth...
"And that Master Gotama has a large tongue...
"And that Master Gotama has a voice like Brahmā, speaking like a cuckoo...
"And that Master Gotama has deep blue eyes...
"And that Master Gotama has eyelashes like a cow...
"And that Master Gotama has a tuft of hair arisen between the eyebrows, white, resembling soft cotton...
"And that Master Gotama has a head like a turban; this is a characteristic of a great man for that Master Gotama, the great man.
"With these, sir, that Master Gotama is endowed with the thirty-two characteristics of a great man.
387. "When walking, that Master Gotama steps forward first with his right foot. He does not lift his foot too far, nor does he place his foot too near; he does not walk too quickly, nor does he walk too slowly; and he does not walk striking knee against knee, nor does he walk striking ankle against ankle. When walking, he does not raise his thigh, nor does he lower his thigh; he does not stiffen his thigh, nor does he bend his thigh about. When that Master Gotama walks, only his lower body moves, and he does not walk with bodily exertion. When looking around, that Master Gotama looks around with his whole body; he does not look upwards, nor does he look downwards; and he does not walk looking about, but looks only a yoke's length ahead; and beyond that, his knowledge and vision is unobstructed. When entering an inhabited area, he does not raise his body, nor does he lower his body; he does not stiffen his body, nor does he bend his body about. He turns around neither too far nor too near from the seat, and he does not sit down on the seat holding on with his hand, nor does he throw his body onto the seat. When seated in an inhabited area, he does not engage in restlessness of the hands, nor does he engage in restlessness of the feet; he does not sit with knee placed upon knee; nor does he sit with ankle placed upon ankle; nor does he sit with his chin resting on his hand. When seated in an inhabited area, he does not tremble, nor does he shake, nor does he quiver, nor is he agitated. He is without trembling, without shaking, without quivering, without agitation, with hairs not standing on end. And that Master Gotama sits in an inhabited area devoted to seclusion. When receiving water for the bowl, he does not raise the bowl, nor does he lower the bowl; he does not stiffen the bowl, nor does he bend the bowl about. He receives water for the bowl neither too little nor too much. He does not wash the bowl making a splashing noise, nor does he wash the bowl turning it over, nor does he wash his hands having placed the bowl on the ground; when the hands are washed, the bowl is washed; when the bowl is washed, the hands are washed. He discards the bowl water neither too far nor too near, and not scattering it about. When receiving cooked rice, he does not raise the bowl, nor does he lower the bowl; he does not stiffen the bowl, nor does he bend the bowl about. He receives cooked rice neither too little nor too much. That Master Gotama takes vegetables only in proportion to the rice, and he does not exceed the morsel with vegetables. That Master Gotama, having turned the morsel in his mouth two or three times, swallows it; and no grain of rice enters his body unbroken, and no grain of rice remains in his mouth; then he brings another morsel to his mouth. That Master Gotama takes food experiencing the flavour, but not experiencing lust for the flavour.
"That Master Gotama takes food endowed with eight factors - not for amusement, not for intoxication, not for adornment, not for beautification, only for the presence and sustenance of this body, for the cessation of harm, for the support of the holy life - thus: 'I shall ward off the old feeling and shall not give rise to a new feeling, and there will be for me progress, blamelessness, and comfortable dwelling.' He, having finished eating, when receiving water for the bowl, does not tilt the bowl up, does not tilt the bowl down; he does not stiffen the bowl, nor does he bend the bowl about. He receives water for the bowl neither too little nor too much. He does not wash the bowl making a splashing noise, nor does he wash the bowl turning it over, nor does he wash his hands having placed the bowl on the ground; when the hands are washed, the bowl is washed; when the bowl is washed, the hands are washed. He discards the bowl water neither too far nor too near, and not scattering it about. He, having finished eating, does not put the bowl on the ground neither too far nor too near, and he is neither unconcerned with the bowl nor excessively protective of the bowl. He, having finished eating, sits silent for a moment, and does not let the time for thanksgiving pass. He, having finished eating, gives thanks, he does not criticise that food, he does not expect other food; rather, he instructs, encourages, inspires, and gladdens that assembly with a talk on the Teaching. He, having instructed, encouraged, inspired, and gladdened that assembly with a talk on the Teaching, rises from his seat and departs. He does not walk too quickly, he does not walk too slowly, and he does not walk as one wishing to escape; and that Master Gotama's robe on his body is neither too high nor too low, and it neither clings to his body nor hangs away from his body; and the wind does not blow the robe away from that Master Gotama's body; and dust and dirt do not adhere to that Master Gotama's body. He, having gone to the monastery, sits down on the prepared seat. Having sat down, he washes his feet; and that Master Gotama does not dwell devoted to the pursuit of foot adornment. He, having washed his feet, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He does not intend for affliction of himself, he does not intend for affliction of others, he does not intend for affliction of both; that Master Gotama sits thinking only of the welfare of himself, the welfare of others, the welfare of both, and the welfare of the whole world. He, having gone to the monastery, teaches the Teaching to the assembly, he does not exalt that assembly, he does not disparage that assembly; rather, he instructs, encourages, inspires, and gladdens that assembly with a talk on the Teaching.
"And from the mouth of that Master Gotama there issues forth a voice endowed with eight factors - distinct, intelligible, charming, pleasant to hear, compact, euphonious, deep, and resonant. And that Master Gotama informs the assembly with his voice, and the sound does not go outside the assembly. They, having been instructed, encouraged, inspired, and gladdened by that Master Gotama with a talk on the Teaching, rise from their seats and depart, looking back at him, because of not abandoning him. We saw, sirs, that Master Gotama walking, we saw him standing, we saw him entering an inhabited area, we saw him seated silent in the inhabited area, we saw him eating in the inhabited area, we saw him seated silent having finished eating, we saw him giving thanks having finished eating, we saw him going to the monastery, we saw him seated silent having gone to the monastery, we saw him teaching the Teaching to the assembly having gone to the monastery. Such and such is that Master Gotama, and even more than that."
388. When this was said, the brahmin Brahmāyu, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, uttered an inspired utterance three times -
"Homage to that Blessed One, the Worthy One, the One Enlightened by himself.
"Homage to that Blessed One, the Worthy One, the One Enlightened by himself.
"Homage to that Blessed One, the Worthy One, the One Enlightened by himself."
"Perhaps we might at some time or other meet together with that Master Gotama? Perhaps there might be some friendly conversation!"
389. Then the Blessed One, wandering on a journey gradually among the Videhans, arrived at Mithilā. There the Blessed One stayed at Mithilā in the Maghadeva mango grove. The brahmin householders of Mithilā heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Videhans together with a large Community of monks, about five hundred monks, has arrived at Mithilā and is staying at Mithilā in the Maghadeva mango grove. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones.'"
Then the brahmin householders of Mithilā approached the Blessed One; having approached, some, having paid respect to the Blessed One, sat down to one side; some exchanged friendly greetings with the Blessed One, and having concluded the pleasant and memorable talk, sat down to one side; some, having extended joined palms in salutation towards the Blessed One, sat down to one side; some, having announced their name and clan in the presence of the Blessed One, sat down to one side; some, remaining silent, sat down to one side.
390. The brahmin Brahmāyu heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived at Mithilā and is staying at Mithilā in the Maghadeva mango grove." Then the brahmin Brahmāyu together with several disciples approached the Maghadeva mango grove. Then to the brahmin Brahmāyu, when not far from the mango grove, this thought occurred - "It is not proper for me that I, unannounced beforehand, should approach the ascetic Gotama for an audience." Then the brahmin Brahmāyu addressed a certain young man - "Come, young man, go to where the ascetic Gotama is; having approached, in my name ask the ascetic Gotama about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort - 'The brahmin Brahmāyu, Master Gotama, asks Master Gotama about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort.' And say this: 'The brahmin Brahmāyu, Master Gotama, is old, aged, elderly, one who has traversed the span of life, advanced in years, one hundred and twenty years old by birth, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. As far as, sir, the brahmins and householders dwell at Mithilā, the brahmin Brahmāyu is declared the foremost among them - that is, in wealth; the brahmin Brahmāyu is declared the foremost among them - that is, in sacred texts; the brahmin Brahmāyu is declared the foremost among them - that is, in life span and in fame. He wishes to see Master Gotama.'"
"Yes, sir," the young man replied to the brahmin Brahmāyu and approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he stood to one side. Standing to one side, that young man said this to the Blessed One - "The brahmin Brahmāyu, Master Gotama, asks Master Gotama about his health, whether he is free from illness, free from affliction, light in rising, strong, and dwelling in comfort; and he says thus - 'The brahmin Brahmāyu, Master Gotama, is old, aged, elderly, one who has traversed the span of life, advanced in years, one hundred and twenty years old by birth, who has mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. As far as, sir, the brahmins and householders dwell at Mithilā, the brahmin Brahmāyu is declared the foremost among them - that is, in wealth; the brahmin Brahmāyu is declared the foremost among them - that is, in sacred texts; the brahmin Brahmāyu is declared the foremost among them - that is, in life span and in fame. He wishes to see Master Gotama.'" "Now let the brahmin Brahmāyu do as he thinks fit, young man." Then that young man approached the brahmin Brahmāyu; having approached, he said this to the brahmin Brahmāyu - "The opportunity has been made for me by the venerable ascetic Gotama. Now let the venerable one do as he thinks fit."
391. Then the brahmin Brahmāyu approached the Blessed One. That assembly saw the brahmin Brahmāyu coming from afar. Having seen him, they moved aside and made room, as is fitting for one who is well-known and famous. Then the brahmin Brahmāyu said this to that assembly - "Enough, sirs! You sit on your own seats. I will sit here near the ascetic Gotama."
Then the brahmin Brahmāyu approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Brahmāyu examined the thirty-two characteristics of a great man on the Blessed One's body. The brahmin Brahmāyu saw on the Blessed One's body the thirty-two characteristics of a great man for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident - regarding the sheathed private parts and the broad tongue. Then the brahmin Brahmāyu addressed the Blessed One in verses -
Two of them I do not see on your body, Gotama.
Called by the same name as a woman's, is the tongue not visible?
Put forth this broad tongue, remove our doubt, O seer.
Having been given the opportunity, we ask whatever we wish for."
392. Then this occurred to the Blessed One: "This brahmin Brahmāyu sees the thirty-two characteristics of a great man on me for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident - regarding the sheathed private parts and the broad tongue." Then the Blessed One performed such a feat of supernormal power that the brahmin Brahmāyu saw the Blessed One's sheathed private parts. Then the Blessed One, having put out his tongue, stroked back and forth both ear-holes; stroked back and forth both nostrils; and covered the entire circle of his forehead with his tongue. Then the Blessed One addressed the brahmin Brahmāyu in verses:
All of them are on my body, do not be uncertain, brahmin.
What should be abandoned has been abandoned by me, therefore I am the Buddha, brahmin.
The opportunity has been made, ask whatever you wish for.'
393. Then this occurred to the brahmin Brahmāyu - "I have been given the opportunity by the ascetic Gotama. What indeed should I ask the ascetic Gotama - a matter pertaining to the present life or pertaining to the future life?" Then this occurred to the brahmin Brahmāyu - "I am skilled in matters pertaining to the present life. Others also ask me about matters pertaining to the present life. What if I were to ask the ascetic Gotama only about a matter pertaining to the future life." Then the brahmin Brahmāyu addressed the Blessed One in verses -
How, my dear, does one become a possessor of the threefold true knowledge, and how is one called a learned one?
And how, my dear, does one become a sage, and how is one called an Enlightened One?"
394. Then the Blessed One addressed the brahmin Brahmāyu in verses:
And also has attained the destruction of birth, the sage accomplished through direct knowledge.
Having abandoned birth and death, complete in the holy life;
Gone beyond all phenomena, such a one is called the Buddha."
When this was said, the brahmin Brahmāyu, having risen from his seat, having arranged his upper robe on one shoulder, having fallen at the Blessed One's feet with his head, kissed the Blessed One's feet with his mouth and massaged them with his hands, and announced his name - "I am Brahmāyu, Master Gotama, a brahmin; I am Brahmāyu, Master Gotama, a brahmin." Then that assembly was filled with wonder and amazement - "Wonderful indeed, friend, marvellous indeed, friend! That this brahmin Brahmāyu, well-known and famous, should perform such supreme respect." Then the Blessed One said this to the brahmin Brahmāyu - "Enough, brahmin, rise up, sit down on your own seat, since your mind has confidence in me." Then the brahmin Brahmāyu, having risen, sat down on his own seat.
395. Then the Blessed One gave a progressive discourse to the brahmin Brahmāyu, as follows - a talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. When the Blessed One knew that the brahmin Brahmāyu was of pliant mind, of tender mind, of mind free from hindrances, of elated mind, of confident mind, then he made known that proclamation of the Teaching which the Buddhas have themselves discovered - suffering, origin, cessation, path. Just as a pure cloth, free from stains, would properly receive dye, even so, in the brahmin Brahmāyu, in that very seat, the stainless, spotless eye of the Teaching arose - "Whatever has the nature of arising, all that has the nature of cessation." Then the brahmin Brahmāyu, having seen the Teaching, having attained the Teaching, having understood the Teaching, having penetrated the Teaching, having crossed over doubt, having gone beyond uncertainty, having attained self-confidence, not relying on others in the Teacher's instruction, said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with eyes might see forms - just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life. And may Master Gotama consent to accept a meal from me tomorrow together with the Community of monks." The Blessed One consented by silence. Then the brahmin Brahmāyu, having learned of the Blessed One's acceptance, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the brahmin Brahmāyu, after that night had passed, having had superior solid and soft food prepared at his own dwelling, announced the time to the Blessed One - "It is time, Master Gotama, the meal is ready."
Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the dwelling of the brahmin Brahmāyu; having approached, he sat down on the prepared seat together with the Community of monks. Then the brahmin Brahmāyu for seven days with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then the Blessed One, after the elapse of that week, set out on a journey among the Videhans. Then the brahmin Brahmāyu, not long after the Blessed One had departed, died. Then several monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, the brahmin Brahmāyu has died. What is his destination, what is his future life?" "Monks, the brahmin Brahmāyu was wise; he practised in conformity with the Teaching, and he did not vex me on account of the Teaching. Monks, the brahmin Brahmāyu, with the utter elimination of the five lower mental fetters, becomes one of spontaneous birth, attaining final nibbāna there, not subject to return from that world."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on Brahmāyu is concluded as first.