Majjhima Nikaya - Brahmayu Sutta

91. Brahmayu Sutta - English MAJJHIMA NIKAYA II
5. 1. Brahmàyusuttaü
(91) To the Brahmin Brahmayu

I heard thus. At one time the Blessed One was touring Videha, with about five
hundred bhikkhus. At that time the Brahmin Brahmayu, an aged decayed man of
hundred and twenty years was living in Mithila. He had learned the three Vedas,
knew, the rites and rituals as officiating priest, the phonology and etymology
of words and the marks of a Great Man. The Brahmin Brahmayu heard that the
recluse Gotama who had gone forth from the Sakya clan was touring Videha with
about five hundred bhikkhus. Such fame had spread about that good Gotama. That
Blessed One is perfect, rightfully enlightened, endowed with knowledge and
conduct, well gone, knows the worlds, is the incomparable tamer of those to be
tamed, Teacher of gods and men, enlightened and blessed. He declares to this
world of gods and men, together with its Màras, Brahmàs, recluses and Brahmins,
a Teaching by himself known and realized. It is good at the beginning, in the
middle and the end and it states the complete and pure holy life. It is good to
see such perfect ones.
At that time the Brahmin Brahmàyu had a pupil, a young man named Uttara who had
learned the three Vedas, knew the rites and rituals as officiating priest, the
phonology and etymology of words and the marks of a Great Man. The Brahmin
Brahmàyu addressed his pupil and said. `Dear Uttara, approach the recluse
Gotama, son of the Sakyas, who is said to be perfect, ... re.... enlightened and
blessed, and find out whether these qualities are really so, or not. You should
examine good Gotama for me,' `Sir, how should I know whether good Gotama is
endowed with these qualities or not,' `Uttara, the two and thirty marks of a
Great Man have come down to us in the sayings. One endowed with these marks has
two courses of action and not another. If he leads the household life, becomes
the Universal Monarch, a stable, righteous king with power in the four
directions, endowed with the seven jewels. They are the jewels of the, wheel,
elephant, horse, gem, woman, householder, and the advisor. He has more than a
thousand sons, with heroic figures, clever and able to subdue foreign armies. He
rules over the country bounded by the ocean righteously, without stick or
weapon. If he leaves the household and becomes homeless, he will be perfect and
all knowing and would remove the veil of darkness. I have given you this
knowledge and you know that.'
The young man Uttara agreeing, got up from his seat worshipped and
circumambulated the Brahmin Brahmàyu and left to go to Videha to meet the
Blessed One. In stages he approached, the Blessed One, exchanged friendly
greetings and sat on a side. The young man Uttara examined the two and thirty
marks of a Great Man on the body of the Blessed One. Seeing most of the marks
excepting two, not satisfied, has doubts, whether the pudendum is encased, and
the tongue is large enough. It occurred to the Blessed One, this young man
Uttara sees most of the marks of a Great Man on my body except two. He is not
satisfied, is doubting whether the pudendum is enclosed and the tongue is large
enough. Then the Blessed One exercised a psychic power, so that Uttara could see
the encased pudendum. The Blessed One drew forth his tongue, touched the ear
lobes, the nostrils and covered the complete forehead with the nose.
Then it occurred to the young man Uttara, the recluse Gotama is endowed with the
two and thirty marks of a Great Man. If I follow the recluse Gotama, would see
his postures. He followed after the Blessed One for seven months, like a shadow
that follows someone, without leaving him. At the end of the seven months, he
embarked on a tour to return to Mithila, to approach the Brahmin Brahmàyu.
Approaching the Brahmin Brahmàyu, Uttara worshipped him and sat on side. The
Brahmin Brahmàyu said. `Dear Uttara, is the recluse Gotama, endowed with those
qualities as that fame says?'
ßGood One, the recluse Gotama is endowed with the two and thirty marks of a
Great Man there is no question about it. His feet are well established when
placed. The soles of the feet have wheels with thousandfold discs and naves,
complete in every way. It is the mark of a Great Man. He has long eye -lashes,
long fingers, hands and feet, soft to the touch. There are lines on the palms
and feet like a woven net. He has high ankles and the legs of an antelope. When
standing he does not bend and with the fingers could touch the knees. His
pudendum is cased. His skin is of golden hue. Dust does not settle on his fine
skin. On his body a single hair comes up from each pore and those dark blue
hairs stand aloft turning to the right. He has a straight body, with the fore
part like a lion's. He has heaped up shoulders and his body has a breadth to
suit the height. He has a halo, around his body. Of tastes, good Gotama knows
the highest. He has the jaws of a lion with forty comely white teeth. He has a
large tongue and a melodious voice like the voice of a cuckoo. He has dark blue
eyes and a comely mouth. Between the eyebrows, is a tuft of hair turned to the
right. Good Gotama has a raised top like wearing a turban. These are the two and
thirty marks of a Great Man. Good Gotama always starts to walk with the right
foot, placing the foot not too far nor too close. Does not walk too fast nor too
slowly, the knees do not brush each other when walking, nor do the ankles and
thighs. When walking his thighs do not writhe, bend or raise, only the lower
body moves without a bodily effort.
When looking he turns the whole body. He does not look up or down and does not
walk with inquisitive eyes. When confronting looks a short distance ahead yet is
aware of his surrounding. Entering a house does not raise, bend or writhe the
body. He does not turn about for a seat from a distance, or come too close, nor
does he hang to the seat before sitting or throw himself on the seat. Seated
inside a house he does not fidget with his hands or feet nor does he raise one
foot over the other or place one calf over the other. He does not support his
jaws with the hands. Inside a house he does not shake or shiver or sit uneasily,
sits calm and at ease. Good Gotama accepting water in the bowl does not bend,
raise or shake it, accepts the right amount of water. Washing the bowl does not
make a sound, does not turn the bowl about, or put it on the ground to wash.
With the water in the bowl he washes his fingers and with the fingers washes the
bowl and throws the water not too far or too close without sprinkling it
everywhere. Accepting rice in the bowl accepts the right amount, without turning
or twisting the bowl. Accepts soups and curries enough to suit the amount of
rice, but not to make a salve of it. Good Gotama chews the food in the mouth two
or three times and does not swallow unbroken particles, does not keep any
particles in the mouth, when the next mouthful is taken. Good Gotama partakes
food conscious of the taste, yet not greedy for tastes. Considering eight things
good Gotama partakes food not for, play, intoxication or adornment. He partakes
food to support the body, without greed for tastes, thinking I should make an
end of earlier unpleasant feelings, and not arouse new, just the right amount
for a pleasant abiding, without faults. After partaking food, accepting water in
the bowl does not bend, raise or shake it, accepts the right amount of water.
Washing the bowl does not make a sound, does not turn the bowl about, or put it
on the ground to wash. With the water in the bowl he washes his fingers and with
the fingers washes the bowl and throws the water not too far or too close
without sprinkling it everywhere. After partaking food, he places the bowl on
the ground, not too far nor too close, thinking may the bowl be of no
disturbances, does not protect it too long. After the meal is over he sits
silently for some time, not neglectful of a thanksgiving. When he gives the
thanksgiving, it is not to debase that food or to desire some other food. It is
an all round teaching, with advice, incitement, and to make the hearts light.
After the thanksgiving, he gets up and goes away, not too fast, nor too slowly
and not as though were relieved. He wears the robe not too short, nor too long,
not too tight nor too loose. Wears it so that the body does not feel the contact
of air, and dust and dirt does not settle on good Gotama's body.
Gone to the monastery sits on the prepared seat and washes his feet, not to
adorn them. With washed feet, sits legs crossed, keeping his body straight and
mindfulness established in front of him. He thinks, not to hurt himself,
another, or anyone in the world
Thinks, the welfare of the whole world. In the monastery he teaches the
gathering, not praising, or condemning them. Advises, incites, and makes the
hearts light of all in that gathering. The sounds that leave the mouth of good
Gotama have eight factors. They are distinct, wise, charming, pleasing to the
ears, compact, not scattered, deep and resonant. Good Gotama's voice reaches as
far as the gathering and does not exceed that gathering.
That gathering advised, incited and made the hearts light, get up and go away,
thinking to come back, not with a mind of abandoning.
I have seen good Gotama, going, standing, sitting inside a house silently,
partaking food there, sitting silently after the meal, giving the thanksgiving
after the meal, going to the monastery, sitting silently in the monastery,
teaching gatherings in the monastery. Good Gotamais thus and thus and something
more.
When this was said, the brahmin Brahmàyu got up from his seat, arranged the
shawl on his shoulder, turning towards where the Blessed One was, with clasped
hands uttered a solemn utterance thrice. `I worship that Blessed One perfect and
rightfully enlightened. We will some day meet that good Gotama, and have a
conversation with him.'
The Blessed One touring Videha, in stages came to Mithila and abode in the
Makhàdeva mango orchard.
The people of Mithila heard that the good recluse Gotama, the son of the Sakyas,
touring videha had eventually arrived in Mithila, with a community of about five
hundred bhikkhus and was abiding in the Makhàdeva mango orchard. About that good
Gotama such fame had spread. ...re. it is good to see such perfect ones. Then
the Brahmin householders of Mithila, approached the Blessed One. Some
worshipped, some exchanged friendly greetings, some clasped their hands towards
the Blessed One, some announced their name and clan, and some others silently
sat on a side.
The Brahmin Brahmàyu heard, the good recluse Gotama the son of the Sakyas has
come to Mithila. Then he approached the Makhàdeva mango orchard with many young
men. When the Brahmin Brahmàyu had come close to the Makhàdeva mango orchard, it
occurred to him. It is not suitable for me to approach the recluse Gotama
without prior notice. He called a certain young man and said. `Come good man
approach the recluse Gotama and for my sake inquire whether he is with few
ailments, no troubles and has a light living. Then tell him, good Gotama, the
Brahmin Brahmàyu is an aged decayed man of hundred and twenty years is living in
Mithila. He has learned the three Vedas, knows, the rites and rituals as
officiating priest, the phonology and etymology of wordsand the marks of a Great
Man. Of the Brahmins living in Mithila, the Brahmin Brahmàyu is the wealthiest,
the most learned in the Vedas, out of the aged, the most old, and the most
famous. He desires to see good Gotama,' The young man agreeing approached the
Blessed One, exchanged friendly greetings, standing on a side said. `Good
Gotama, the Brahmin Brahmàyu is an aged decayed man of hundred and twenty years
is living in Mithila. He has learned the three Vedas, knows, the rites and
rituals as officiating priest, the phonology and etymology of words and the
marks of a Great Man. Of the Brahmins living in Mithila, the Brahmin Brahmàyu is
the wealthiest, the most learned in the Vedas, out of the aged, the most old,
and the most famous. He desires to see good Gotama.'
ßYoung man, if he thinks, this is the suitable time do so.'
The young man approached the Brahmin Brahmàayu, and said. `Consent is given by
the good recluse Gotama, now do as it is fit.'
Then the Brahmin Brahmàyu approached the Blessed One. When he was approaching in
the distance, the gathering moved and made some space for him, as suitable for
his fame. Brahmin Brahmàyutold them. `Useless, sit where you are, I'm going to
the presence of the Blessed One,' He approached the Blessed One, exchanged
friendly greetings and sat on a side. Seated he examined the two and thirty
marks of a Great Man on the body of the Blessed One. Seeing most of them except
two, not satisfied doubted whether the pudendem was encased and the tongue was
large enough. Then the Brahmin addressed the Blessed One in verse.
ßI hear of two and thirty marks of a Great Man,
Good sir, I do not see two of them on your body,
The Great Man's pudendum, the association with women
The size of the tongue, pull out the tongue and dispel doubts,
For the welfare here and now, and the here after.
Permission granted, may our wishes, be fulfilled.'
Then it occurred to the Blessed One, the Brahmin Brahmàyå, sees most of the
marks of a Great Man on my body, and not two of them. He is not satisfied,
doubts whether the pudendum is encased and the tongue is large enough. Then the
Blessed One exercised a psychic power, so that the Brahmin could see the encased
pudendum. The Blessed One drew forth his tongue, touched the ear lobes, the
nostrils and covered the complete forehead with the nose.
Then the Blessed One addressed the Brahmin Brahmàyå with verses:
ßThe two and thirty marks of a Great Man, that you have heard of,
Are all present on my body, Brahmin, there are no doubts about that.
What I should know is known, what should be developed is developed.
What should be dispelled, is dispelled, therefore I'm enlightened.
For the welfare here and now, and here after,
I grant permission to ask whatever you wish.
Then it occurred to the Brahmin Brahmàyu. Permission is granted, by the Blessed
One to ask questions. What should I ask the recluse Gotama, is it the welfare
here and now or the welfare here after. It occurred to the Brahmin Brahmàyu. I'm
clever in the welfare here and now. Even others question me about the welfare
here and now. I should question the recluse Gotama the welfare here after. So he
addressed the Blessed One in verses.
ßGood One, how does one become a Brahmin? How does he become a knower?
How does he know the three Vedas? And to what is it said health?
How does one become worthy? And how does he become perfect?
How does one become a sage?And what is enlightenment?
Then the Blessed One explained them to the Brahmin Brahmàyu in verses.
Recollecting earlier births, and seeing the heavenly and hellish births,
With the destruction of birth, the sage becomes master, ofknowledges
Knows the purity of the mind, when released from all greed,
When birth and death is expelled, the holy life becomes complete
When come to the end of all things, such ones are said to be enlightened.
When this was said, the Brahmin Brahmàyu, got up from his seat, arranged the
shawl on one shoulder, put his head at the feet, worshipped the Blessed One,
kissed the feet, and stroked them with the hands, and announced `Good Gotama,
I'm the Brahmin Brahmàyu,' Then that gathering was surprised and said, `The
power of the recluse is wonderful. The Brahmin Brahmàyu, so famous and
well-known should show this kind of reverence and humility,' Then the Blessed
One said. `Useless, Brahmin get up and sit on your seat, as your mind is
pleased, mine too is pleased,' Then the Brahmin got up and sat on his seat. Then
the Blessed One gave the gradual Teaching to the Brahmin Brahmàyu.
Such as giving gifts, becoming virtuous, the heavens, the dangers of sensuality,
and their defiling nature and the fruits of giving up. When the Blessed One knew
that the mind of the Brahmin Brahmàyu is pure, refined, free from hindrances, is
aloft and pleased. The Blessed One gave the Teaching peculiar to the Enlightened
Ones, such as unpleasantness, its arising, cessation and the path to its
cessation. Just as a pure cloth would take the dye evenly, there arose to the
Brahmin Brahmàyu the pure and stainless eye of the Teaching, seated on that same
seat. Whatever thing arises, all that ceases. Then the Brahmin Brahmàyu then and
there, attained, knew and penetrated the Teaching. Doubts dispelled,
knew, what should and should not be done, became confident and did not want a
Teacher any more, in the dispensation of the Teacher.
He said thus to the Blessed One. `Good Gotama, now I understand, it's like
something overturned is reinstalled. Like something covered is disclosed. It's
like the path is shown to someone who has lost his way. It's like a lamp is
lighted for those who have their sight to see forms. Good Gotama has taught in
various ways. Now I take refuge in good Gotama, in the Teaching, and the
Community of bhikkhus. May good Gotama accept tomorrows meal together with the
Community of bhikkhus.'
The Blessed One accepted in silence. The Brahmin Brahmàyu knowing that the
Blessed One had accepted the invitation, got up from his seat, worshipped and
circumambulated the Blessed One and went away. Then the Brahmin Brahmàyu at the
end of that night made them prepare nourishing eatables and drinks at his home
and informed the Blessed One. `Good Gotama, the food is ready.'
The Blessed One put on robes in the morning, took bowl and robes approached the
Brahmin Brahmàyu's house, together with the Community of bhikkhus and sat on the
prepared seats. The Brahmin Brahmàyu served and satisfied the Community of
bhikkhus headed by the Blessed One with nourishing eatables and drinks with his
own hands for seven days. At the end of the seven days the Blessed One went on
the tour to Videha.
Soon after the Blessed One went away the Brahmin Brahmàyu passed away. Many
bhikkhus approached the Blessed One, worshipped the Blessed One, sat on a side
and said, ßVenerable sir, the Brahmin Brahmàyu passed away, where are his
movements after death?û
ßBhikkhus, the Brahmin Brahmàyu is wise, stands on his feet according to the
Teaching, had no trouble, realising the Teaching. He destroyed the five lower
fetters binding to the sensual world and arose spontaneously, will not proceed,
from that world.û
The Blessed One said those words and those bhikkhus delighted in the words of
the Blessed One.