Brahmāyusutta

Majjhima Nikāya 91

With Brahmāyu · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

heSo having eatenbhuttāvī for a momentmuhuttaṁ silentlytuṇhī sitsnisīdati, notna andca of appreciationanumodanassa lets the time passkālamatināmeti.
heSo having eatenbhuttāvī expresses appreciationanumodati, notna thattaṁ mealbhattaṁ criticizesgarahati, notna anotheraññaṁ mealbhattaṁ expectspaṭikaṅkhati;
invariablyaññadatthu with a Dhammadhammiyā talkkathāya thattaṁ assemblyparisaṁ educatessandasseti encouragessamādapeti fires upsamuttejeti inspiressampahaṁseti.
heSo thattaṁ assemblyparisaṁ with a Dhammadhammiyā talkkathāya having educatedsandassetvā having encouragedsamādapetvā having fired upsamuttejetvā having inspiredsampahaṁsetvā from his seatuṭṭhāyāsanā leavespakkamati.

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.

heSo not too fastnātisīghaṁ he walksgacchati, not too slownātisaṇikaṁ he walksgacchati, notna andca wanting to get outmuccitukāmo he walksgacchati;

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

notna andca of himtassa of the venerablebhoto of Gotamagotamassa on the bodykāye the robecīvaraṁ too highaccukkaṭṭhaṁ ishoti notna andca too lowaccokkaṭṭhaṁ, notna andca on the bodykāyasmiṁ clingingallīnaṁ notna andca from the bodykāyasmā looseapakaṭṭhaṁ;
notna andca of himtassa of the venerablebhoto of Gotamagotamassa from the bodykāyamhā the windvāto the robecīvaraṁ blows offapavahati;
notna andca of himtassa of the venerablebhoto of Gotamagotamassa on the bodykāye dust and dirtrajojallaṁ stick toupalimpati.

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.

heSo gone to the monasteryārāmagato sitsnisīdati spread outpaññatte on a seatāsane. having sat downNisajja feetpāde washespakkhāleti;
notna butca heso goodbhavaṁ Gotamagotamo devoted to adorning the feetpādamaṇḍanānuyogamanuyutto he dwellsviharati.
heSo feetpāde having washedpakkhāletvā sitsnisīdati cross-leggedpallaṅkaṁ having foldedābhujitvā straightujuṁ bodykāyaṁ having set forthpaṇidhāya to the frontparimukhaṁ mindfulnesssatiṁ having establishedupaṭṭhapetvā.
heSo not indeedneva for self-harmattabyābādhāya intendsceteti, notna for harm to othersparabyābādhāya intendsceteti, notna for harm to bothubhayabyābādhāya intendsceteti;
only the welfare of self, others, both, and the whole worldattahitaparahitaubhayahitasabbalokahitameva heso goodbhavaṁ Gotamagotamo thinkingcintento seatednisinno ishoti.

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.

heSo gone to the monasteryārāmagato in an assemblyparisati dhammadhammaṁ teachesdeseti, notna themtaṁ assemblyparisaṁ flattersussādeti, notna themtaṁ assemblyparisaṁ rebukesapasādeti;
invariablyaññadatthu with a dhammadhammiyā talkkathāya themtaṁ assemblyparisaṁ educatessandasseti encouragessamādapeti fires upsamuttejeti inspiressampahaṁseti.
endowed with eight qualitiesAṭṭhaṅgasamannāgato indeedkho and hispanassa of the worthybhoto Gotamagotamassa from the mouthmukhato soundghoso comes outniccharati—
clearvissaṭṭho andca, comprehensibleviññeyyo andca, charmingmañju andca, audiblesavanīyo andca, lucidbindu andca, undistortedavisārī andca, deepgambhīro andca, resonantninnādī andca.
as far as the assemblyYathāparisaṁ indeedkho andpana heso worthybhavaṁ Gotamagotamo with his voicesarena makes intelligibleviññāpeti, notna and hiscassa outsidebahiddhā of the assemblyparisāya soundghoso comes outniccharati.
theyTe by thattena worthybhotā Gotamagotamena with a dhammadhammiyā talkkathāya educatedsandassitā encouragedsamādapitā fired upsamuttejitā inspiredsampahaṁsitā rising from their seatsuṭṭhāyāsanā they departpakkamanti while looking backavalokayamānāyeva not forgettingavijahitattā.

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.

we sawAddasāma indeedkho wemayaṁ, sirbho, thattaṁ worthybhavantaṁ Gotamagotamaṁ walkinggacchantaṁ, we sawaddasāma standingṭhitaṁ, we sawaddasāma inhabited areaantaragharaṁ enteringpavisantaṁ, we sawaddasāma in an inhabited areaantaraghare sittingnisinnaṁ being silenttuṇhībhūtaṁ, we sawaddasāma in an inhabited areaantaraghare eatingbhuñjantaṁ, we sawaddasāma having eatenbhuttāviṁ sittingnisinnaṁ being silenttuṇhībhūtaṁ, we sawaddasāma having eatenbhuttāviṁ expressing appreciationanumodantaṁ, we sawaddasāma monasteryārāmaṁ goinggacchantaṁ, we sawaddasāma gone to the monasteryārāmagataṁ sittingnisinnaṁ being silenttuṇhībhūtaṁ, we sawaddasāma gone to the monasteryārāmagataṁ in an assemblyparisati the Dhammadhammaṁ teachingdesentaṁ.
suchEdiso andca suchediso andca heso worthybhavaṁ Gotamagotamo, than thattato andca morebhiyyo”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.”

thusEvaṁ when saidvutte, Brahmāyubrahmāyu brahminbrāhmaṇo rose from his seatuṭṭhāyāsanā over one shoulderekaṁsaṁ upper robeuttarāsaṅgaṁ having arrangedkaritvā toward whichyena the Blessed Onebhagavā cupped palms toward himtenañjaliṁ having raisedpaṇāmetvā three timestikkhattuṁ aphorismudānaṁ utteredudāneti:
homage“Namo to himtassa blessed onebhagavato perfected onearahato fully awakened Buddhasammāsambuddhassa.
homageNamo to himtassa blessed onebhagavato perfected onearahato fully awakened Buddhasammāsambuddhassa.
homageNamo to himtassa blessed onebhagavato perfected onearahato fully awakened Buddhasammāsambuddhassāti.
hopefullyAppeva indeednāma wemayaṁ some timekadāci or otherkarahaci with himtena with masterbhotā Gotamagotamena we might meetsamāgaccheyyāma? hopefullyAppeva indeednāma there may besiyā somekocideva discussionkathāsallāpo”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.”

thenAtha indeedkho the Blessed Onebhagavā among the Videhansvidehesu by stagesanupubbena journeycārikaṁ travelingcaramāno whereyena Mithilāmithilā he arrived theretadavasari.
thereTatra thensudaṁ the Blessed Onebhagavā at Mithilāmithilāyaṁ staysviharati in the Maghadeva Mango Grovemaghadevaambavane.
they heardAssosuṁ indeedkho the Mithilansmithileyyakā brahmins and householdersbrāhmaṇagahapatikā:
the ascetic“samaṇo indeedkhalu, sirbho, Gotamagotamo a Sakyansakyaputto from a Sakyan familysakyakulā gone forthpabbajito in the Videhan landsvidehesu journeycārikaṁ travelingcaramāno with a largemahatā bhikkhu Sanghabhikkhusaṅghena together withsaddhiṁ five hundredpañcamattehi bhikkhusbhikkhusatehi Mithilāmithilaṁ arrivedanuppatto, at Mithilāmithilāyaṁ staysviharati in the Maghadeva Mango Grovemaghadevaambavane.
thisTaṁ indeedkho nowpana the goodbhavantaṁ Gotamagotamaṁ thusevaṁ goodkalyāṇo reputationkittisaddo has spreadabbhuggato:
indeed‘itipi heso the Blessed Onebhagavā perfectedarahaṁ fully awakened Buddhasammāsambuddho accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā’ti.
heSo thisimaṁ worldlokaṁ with its godssadevakaṁ with its Mārassamārakaṁ with its Brahmāssabrahmakaṁ with its ascetics and brahminssassamaṇabrāhmaṇiṁ populationpajaṁ with its gods and humanssadevamanussaṁ with his own insightsayaṁ direct knowledgeabhiññā having realizedsacchikatvā he makes knownpavedeti.
heSo Dhammadhammaṁ teachesdeseti good in the beginningādikalyāṇaṁ good in the middlemajjhekalyāṇaṁ good in the endpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ, entirely fullkevalaparipuṇṇaṁ pureparisuddhaṁ spiritual practicebrahmacariyaṁ he revealspakāseti.
goodSādhu indeedkho nowpana of suchtathārūpānaṁ perfected onesarahataṁ seeingdassanaṁ is goodhotī”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.”

thenAtha indeedkho of Mithilāmithileyyakā brahmins and householdersbrāhmaṇagahapatikā whereyena the Blessed Onebhagavā to him they approachedtenupasaṅkamiṁsu; having approachedupasaṅkamitvā someappekacce the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce with the Blessed Onebhagavatā together withsaddhiṁ they exchanged greetingssammodiṁsu, politesammodanīyaṁ conversationkathaṁ memorablesāraṇīyaṁ having exchangedvītisāretvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce whereyena the Blessed Onebhagavā toward him cupped palmstenañjaliṁ having held uppaṇāmetvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce of the Blessed Onebhagavato in the presencesantike name and clannāmagottaṁ having announcedsāvetvā to one sideekamantaṁ they sat downnisīdiṁsu; someappekacce silenttuṇhībhūtā to one sideekamantaṁ they sat downnisīdiṁsu.

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.

Lite mode — plain HTML for e-readers and old browsers. Full version