Brahmāyusutta

Majjhima Nikāya 91

With Brahmāyu · Translation: Bhikkhu Sujato, SuttaCentral

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So bhuttāvī muhuttaṁ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti.
So bhuttāvī anumodati, na taṁ bhattaṁ garahati, na aññaṁ bhattaṁ paṭikaṅkhati;
aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti.
So taṁ parisaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkamati.

After eating he sits a while in silence, but doesn’t wait too long to give the verses of appreciation. After eating he expresses appreciation without criticizing the meal or expecting another one. Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk. Then he gets up from his seat and leaves.

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

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

na ca tassa bhoto gotamassa kāye cīvaraṁ accukkaṭṭhaṁ hoti na ca accokkaṭṭhaṁ, na ca kāyasmiṁ allīnaṁ na ca kāyasmā apakaṭṭhaṁ;
na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṁ apavahati;
na ca tassa bhoto gotamassa kāye rajojallaṁ upalimpati.

He wears his robe on his body neither too high nor too low, neither too clinging nor too loose. The wind doesn’t blow his robe off his body. And dust and dirt don’t stick to his body.

So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti;
na ca so bhavaṁ gotamo pādamaṇḍanānuyogamanuyutto viharati.
So pāde pakkhāletvā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti;
attahitaparahitaubhayahitasabbalokahitameva so bhavaṁ gotamo cintento nisinno hoti.

When he has gone to the monastery he sits on a seat spread out and washes his feet. But he doesn’t waste time with pedicures. When he has washed his feet, he sits down cross-legged, sets his body straight, and brings mindfulness to the present. He has no intention to hurt himself, hurt others, or hurt both. He only wishes for the welfare of himself, of others, of both, and of the whole world.

So ārāmagato parisati dhammaṁ deseti, na taṁ parisaṁ ussādeti, na taṁ parisaṁ apasādeti;
aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti.
Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati—
vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca.
Yathāparisaṁ kho pana so bhavaṁ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati.
Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā.

In the monastery when he teaches Dhamma to an assembly, he neither flatters them nor rebukes them. Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk. The sound of his voice has eight qualities: it is clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. And when they’ve been inspired with a Dhamma talk by the worthy Gotama they get up from their seats and leave looking back at him alone, and not forgetting their lesson.

Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotamaṁ gacchantaṁ, addasāma ṭhitaṁ, addasāma antaragharaṁ pavisantaṁ, addasāma antaraghare nisinnaṁ tuṇhībhūtaṁ, addasāma antaraghare bhuñjantaṁ, addasāma bhuttāviṁ nisinnaṁ tuṇhībhūtaṁ, addasāma bhuttāviṁ anumodantaṁ, addasāma ārāmaṁ gacchantaṁ, addasāma ārāmagataṁ nisinnaṁ tuṇhībhūtaṁ, addasāma ārāmagataṁ parisati dhammaṁ desentaṁ.
Ediso ca ediso ca so bhavaṁ gotamo, tato ca bhiyyo”ti.

I have seen the worthy Gotama walking and standing; entering inhabited areas, and sitting and eating there; sitting silently after eating, and expressing appreciation; going to the monastery, sitting silently there, and teaching Dhamma to an assembly there. Such is the worthy Gotama; such he is and more than that.”

Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udāneti:
“Namo tassa bhagavato arahato sammāsambuddhassa.
Namo tassa bhagavato arahato sammāsambuddhassa.
Namo tassa bhagavato arahato sammāsambuddhassāti.
Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo”ti.

When he had spoken, the brahmin Brahmāyu rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and uttered this aphorism three times: “Homage to him, the blessed one, the perfected one, the fully awakened Buddha! Homage to him, the blessed one, the perfected one, the fully awakened Buddha! Homage to him, the blessed one, the perfected one, the fully awakened Buddha! Hopefully, some time or other I’ll get to meet him, and we can have a discussion.”

Atha kho bhagavā videhesu anupubbena cārikaṁ caramāno yena mithilā tadavasari.
Tatra sudaṁ bhagavā mithilāyaṁ viharati maghadevaambavane.
Assosuṁ kho mithileyyakā brāhmaṇagahapatikā:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi mithilaṁ anuppatto, mithilāyaṁ viharati maghadevaambavane.
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

And then the Buddha, traveling stage by stage in the Videhan lands, arrived at Mithilā, where he stayed in the Maghadeva Mango Grove. The brahmins and householders of Mithilā heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Mithilā, where he is staying in the Maghadeva Mango Grove. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

Then the brahmins and householders of Mithilā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent.

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