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Majjhima Nikāya 91

Brahmāyusutta

With Brahmāyu · Translation: Bhikkhu Sujato, SuttaCentral

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which“Ye thosete thirty-twodvattiṁsāti learnedsutā,
marks of a great manmahāpurisalakkhaṇā;
allSabbe thesete mymama on the bodykāyasmiṁ,
do notmā youte doubtkaṅkhāhu brahminbrāhmaṇa.
what should be knownAbhiññeyyaṁ knownabhiññātaṁ,
and what should be developedbhāvetabbañca developedbhāvitaṁ;
what should be given upPahātabbaṁ given uppahīnaṁ by meme,
thereforetasmā I am a Buddhabuddhosmi brahminbrāhmaṇa.
for welfare and benefit in this lifeDiṭṭhadhammahitatthāya,
for happiness in lives to comesamparāyasukhāya andca;
I grant the opportunityKatāvakāso askpucchassu,
whateveryaṁ anythingkiñci desiredabhipatthitan”ti.

“The thirty-two marks of a great man that you have learned are all found on my body: so do not doubt, brahmin. I have known what should be known, and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha. For your welfare and benefit in this life, and happiness in lives to come: I grant you the opportunity to ask whatever you desire.”

thenAtha indeedkho of Brahmāyubrahmāyussa of the brahminbrāhmaṇassa this occurred:etadahosi:
request granted“katāvakāso now I amkhomhi by the asceticsamaṇena Gotamagotamena.
whatKiṁ nownu indeedkho Iahaṁ the asceticsamaṇaṁ Gotamagotamaṁ should askpuccheyyaṁ:
pertaining to this life‘diṭṭhadhammikaṁ orvā benefitatthaṁ pertaining to the next lifesamparāyikaṁ or”, quotation markervā’”ti.
thenAtha indeedkho of Brahmāyubrahmāyussa of the brahminbrāhmaṇassa this occurred:etadahosi:
skilled“kusalo indeedkho Iahaṁ in benefits of this lifediṭṭhadhammikānaṁ benefitsatthānaṁ.
others tooAññepi memaṁ this-life benefitdiṭṭhadhammikaṁ benefitatthaṁ askpucchanti.
why don't I nowYannūnāhaṁ the asceticsamaṇaṁ Gotamagotamaṁ specifically about the next lifesamparāyikaṁyeva benefitatthaṁ should askpuccheyyan”ti.
thenAtha indeedkho Brahmāyubrahmāyu brahminbrāhmaṇo the Blessed Onebhagavantaṁ with versesgāthāhi addressedajjhabhāsi:
how“Kathaṁ indeedkho a brahminbrāhmaṇo becomeshoti,
howkathaṁ becomesbhavati knowledge mastervedagū;
master of the three knowledgesTevijjo sirbho howkathaṁ becomeshoti,
scholarsotthiyo howkinti is calledvuccati.
perfected oneArahaṁ sirbho howkathaṁ becomeshoti,
howkathaṁ becomesbhavati consummate onekevalī;
sageMuni andca sirbho howkathaṁ becomeshoti,
awakened onebuddho howkinti is declaredpavuccatī”ti.

Then Brahmāyu thought: “My request has been granted. Should I ask him about what is beneficial in this life or the next?” Then he thought, “I’m well versed in the benefits that apply to this life, and others ask me about this. Why don’t I ask the ascetic Gotama about the benefit that specifically applies to lives to come?” So Brahmāyu addressed the Buddha in verse: “How do you become a brahmin? And how do you become a knowledge master? How a master of the three knowledges? And how is one called a scholar? How do you become a perfected one? And how a consummate one? How do you become a sage? And how is one declared to be awakened?”

thenAtha indeedkho the Blessed Onebhagavā Brahmāyubrahmāyuṁ the brahminbrāhmaṇaṁ with versesgāthāhi replied:paccabhāsi:
past lives“Pubbenivāsaṁ whoyo knowsvedi,
heaven and places of losssaggāpāyañca seespassati;
andAtho the end of rebirthjātikkhayaṁ attainedpatto,
perfect insightabhiññā perfectedvosito sage.muni.
mindCittaṁ purevisuddhaṁ they knowjānāti,
freedmuttaṁ from greedrāgehi completelysabbaso;
given up birth and deathPahīnajātimaraṇo,
of the spiritual journeybrahmacariyassa one who has completedkevalī;
gone beyondPāragū of all thingssabbadhammānaṁ,
awakenedbuddho such a onetādī is declared”pavuccatī”ti.

Then the Buddha replied to Brahmāyu in verse: “One who knows their past lives, sees heaven and places of loss, and has attained the end of rebirth: such a sage has perfect insight. They know their mind is pure, completely freed from greed; they’ve given up birth and death, and have completed the spiritual journey. Gone beyond all things, such a one is declared to be awakened.”

thusEvaṁ when saidvutte, Brahmāyubrahmāyu brahminbrāhmaṇo having risen from the seatuṭṭhāyāsanā over one shoulderekaṁsaṁ upper robeuttarāsaṅgaṁ having arrangedkaritvā of the Blessed Onebhagavato at the feetpādesu with the headsirasā having bowed downnipatitvā of the Blessed Onebhagavato feetpādāni with the mouthmukhena andca kissesparicumbati, with the handspāṇīhi andca caressesparisambāhati, and namenāmañca pronouncessāveti:
Brahmāyu“brahmāyu Iahaṁ, worthybho Gotamagotama, brahminbrāhmaṇo;
Brahmāyubrahmāyu Iahaṁ, worthybho Gotamagotama, brahminbrāhmaṇo”ti.

When he said this, Brahmāyu got up from his seat and arranged his robe over one shoulder. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “I am the brahmin Brahmāyu, worthy Gotama! I am the brahmin Brahmāyu!”

thenAtha indeedkho thatsā assemblyparisā with minds full of wonder and amazementacchariyabbhutacittajātā wasahosi:
wonderful“acchariyaṁ trulyvata sirbho, amazingabbhutaṁ trulyvata sirbho.
whereYatra indeedhi this one namednāmāyaṁ Brahmāyubrahmāyu brahminbrāhmaṇo knownñāto famousyasassī of such kindevarūpaṁ utmost deferenceparamanipaccakāraṁ should showkarissatī”ti.
thenAtha indeedkho the Buddhabhagavā to Brahmāyubrahmāyuṁ brahminbrāhmaṇaṁ said thisetadavoca:
enough“alaṁ, brahminbrāhmaṇa, get upuṭṭhaha sit downnisīda youtvaṁ your ownsake in the seatāsane sinceyato yourte in memayi mindcittaṁ full of confidencepasannan”ti.
thenAtha indeedkho Brahmāyubrahmāyu brahminbrāhmaṇo having gotten upuṭṭhahitvā your ownsake in the seatāsane sat downnisīdi.

Then that assembly, their minds full of wonder and amazement, thought, “Oh lord, how incredible, how amazing, that Brahmāyu, who is so well-known and famous, should show the Buddha such utmost deference.” Then the Buddha said to Brahmāyu, “Enough, brahmin. Get up, and sit in your own seat, since your mind has such confidence in me.” So Brahmāyu got up and sat in his own seat.

thenAtha indeedkho the Blessed Onebhagavā to Brahmāyubrahmāyussa to the brahminbrāhmaṇassa step by stepanupubbiṁ talkkathaṁ taughtkathesi, that is to sayseyyathidaṁ—
talk on givingdānakathaṁ, talk on ethical conductsīlakathaṁ, talk on heavensaggakathaṁ;
of sensual pleasureskāmānaṁ drawbackādīnavaṁ sordidnessokāraṁ corruptionsaṅkilesaṁ in renunciationnekkhamme benefitānisaṁsaṁ revealedpakāsesi.
whenYadā the Blessed Onebhagavā knewaññāsi Brahmāyubrahmāyuṁ brahminbrāhmaṇaṁ with ready mindkallacittaṁ with pliable mindmuducittaṁ with mind rid of hindrancesvinīvaraṇacittaṁ with elated mindudaggacittaṁ with confident mindpasannacittaṁ, thenatha whichyā of the Buddhasbuddhānaṁ specialsāmukkaṁsikā teaching of the Dhammadhammadesanā thattaṁ revealedpakāsesi—
sufferingdukkhaṁ, originsamudayaṁ, cessationnirodhaṁ, pathmaggaṁ.
just asSeyyathāpi indeednāma cleansuddhaṁ clothvatthaṁ with stains removedapagatakāḷakaṁ properlysammadeva dyerajanaṁ would absorbpaṭiggaṇheyya;
even soevameva to Brahmāyubrahmāyussa to the brahminbrāhmaṇassa in that verytasmiṁyeva seatāsane stainlessvirajaṁ immaculatevītamalaṁ vision of the Dhammadhammacakkhuṁ aroseudapādi:
whatever“yaṁ anythingkiñci liable to arisesamudayadhammaṁ allsabbaṁ thattaṁ liable to ceasenirodhadhamman”ti.
thenAtha indeedkho Brahmāyubrahmāyu brahminbrāhmaṇo having seen the Dhammadiṭṭhadhammo having attained the Dhammapattadhammo having understood the Dhammaviditadhammo having fathomed the Dhammapariyogāḷhadhammo gone beyond doubttiṇṇavicikiccho rid of indecisionvigatakathaṅkatho attained self-assurancevesārajjappatto independent of othersaparappaccayo in the Teacher's instructionsatthusāsane to the Blessed Onebhagavantaṁ said thisetadavoca:

Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He revealed the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Brahmāyu’s mind was ready, pliable, rid of hindrances, elated, and confident he revealed the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Brahmāyu: “Everything that is liable to arise is liable to cease.” Then Brahmāyu saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:

excellent“abhikkantaṁ, worthybho Gotamagotama, excellentabhikkantaṁ, worthybho Gotamagotama.
just asSeyyathāpi, worthybho Gotamagotama, overturnednikkujjitaṁ orvā would rightukkujjeyya, hiddenpaṭicchannaṁ orvā would revealvivareyya, to the lostmūḷhassa orvā pathmaggaṁ would point outācikkheyya, in the darkandhakāre orvā a lamptelapajjotaṁ would holddhāreyya clear-eyed‘cakkhumanto formsrūpāni may seedakkhantī’ti; in just the same wayevamevaṁ by the worthybhotā Gotamagotamena by many waysanekapariyāyena the teachingdhammo made clearpakāsito.
this IEsāhaṁ the worthybhavantaṁ Gotamagotamaṁ refugesaraṇaṁ I gogacchāmi and to the teachingdhammañca and to the bhikkhu Saṅghabhikkhusaṅghañca.
as a lay followerUpāsakaṁ memaṁ the worthybhavaṁ Gotamagotamo may rememberdhāretu from this day forthajjatagge for lifepāṇupetaṁ refugesaraṇaṁ gonegataṁ.
may he acceptAdhivāsetu andca from meme the worthybhavaṁ Gotamagotamo for tomorrowsvātanāya mealbhattaṁ together withsaddhiṁ the bhikkhu Saṅghabhikkhusaṅghenā”ti.
consentedAdhivāsesi the Blessed Onebhagavā by silencetuṇhībhāvena.
thenAtha indeedkho Brahmāyubrahmāyu the brahminbrāhmaṇo of the Blessed Onebhagavato the consentadhivāsanaṁ knowingviditvā rose from his seatuṭṭhāyāsanā the Blessed Onebhagavantaṁ bowedabhivādetvā respectfully circledpadakkhiṇaṁ having keptkatvā he leftpakkāmi.

“Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Would you and the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Brahmāyu rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

thenAtha indeedkho Brahmāyubrahmāyu brahminbrāhmaṇo of thattassā of the nightrattiyā after the passingaccayena in his ownsake homenivesane deliciouspaṇītaṁ fresh foodkhādanīyaṁ cooked foodbhojanīyaṁ having had preparedpaṭiyādāpetvā of the Blessed Onebhagavato the timekālaṁ he had informedārocāpesi:
it is time“kālo, worthybho Gotamagotama, finishedniṭṭhitaṁ the mealbhattan”ti.
thenAtha indeedkho the Blessed Onebhagavā in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking bowl and robepattacīvaramādāya whereyena of Brahmāyubrahmāyussa of the brahminbrāhmaṇassa homenivesanaṁ he approached ittenupasaṅkami; having approachedupasaṅkamitvā on the spread outpaññatte seatāsane he sat downnisīdi together withsaddhiṁ with the Saṅgha of mendicantsbhikkhusaṅghena.
thenAtha indeedkho Brahmāyubrahmāyu brahminbrāhmaṇo for seven dayssattāhaṁ headed by the Buddhabuddhappamukhaṁ the mendicant Saṅghabhikkhusaṅghaṁ with deliciouspaṇītena fresh foodkhādanīyena cooked foodbhojanīyena with his own handssahatthā he servedsantappesi he satisfiedsampavāresi.

And when the night had passed Brahmāyu had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Brahmāyu, where he sat down on the seat spread out together with the Saṅgha of mendicants. For seven days, Brahmāyu served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.

thenAtha indeedkho the Blessed Onebhagavā of thattassa of the weeksattāhassa after the passingaccayena among the Videhansvidehesu wanderingcārikaṁ set outpakkāmi.
thenAtha indeedkho Brahmāyubrahmāyu the brahminbrāhmaṇo of the recently departedacirapakkantassa of the Blessed Onebhagavato passed awaykālamakāsi.
thenAtha indeedkho severalsambahulā mendicantsbhikkhū whereyena the Blessed Onebhagavā approached himtenupasaṅkamiṁsu; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ sat downnisīdiṁsu. to one sideEkamantaṁ seatednisinnā indeedkho thosete mendicantsbhikkhū the Blessed Onebhagavantaṁ said thisetadavocuṁ:
Brahmāyu“brahmāyu, sirbhante, the brahminbrāhmaṇo has passed awaykālaṅkato.
of himTassa whatkā destinationgati, whatko future lifeabhisamparāyo”ti?
astute“Paṇḍito, mendicantsbhikkhave, Brahmāyubrahmāyu the brahminbrāhmaṇo practicedpaccapādi in line with the teachingdhammassānudhammaṁ, notna andca memaṁ about the teachingsdhammādhikaraṇaṁ troubledvihesesi.
BrahmāyuBrahmāyu, mendicantsbhikkhave, the brahminbrāhmaṇo of the fivepañcannaṁ lowerorambhāgiyānaṁ fetterssaṁyojanānaṁ with the endingparikkhayā spontaneously rebornopapātiko ishoti, theretattha will become extinguishedparinibbāyī, not liable to returnanāvattidhammo from thattasmā worldlokā”ti.
said thisIdamavoca the Blessed Onebhagavā.
satisfiedAttamanā thosete mendicantsbhikkhū of the Blessed Onebhagavato speechbhāsitaṁ approvedabhinandunti.
the Brahmāyu SuttaBrahmāyusuttaṁ finishedniṭṭhitaṁ firstpaṭhamaṁ.

When the seven days had passed, the Buddha left to wander in the Videhan lands. Not long after the Buddha left, Brahmāyu passed away. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Brahmāyu has passed away. Where has he been reborn in his next life?” “Mendicants, the brahmin Brahmāyu was astute. He practiced in line with the teaching, and did not trouble me about the teachings. With the ending of the five lower fetters, he’s been reborn spontaneously and will become extinguished there, not liable to return from that world.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

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