{"collection":"Majjhima Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_mn91/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_mn91","id":"suttacentral_mn91","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/mn91/en/sujato","summary":null,"tags":["Early Buddhist Texts","Majjhima Nikaya"],"text":"So I have heard. At one time the Buddha was wandering in the land of the Videhans together with a large Sa\u1e45gha of five hundred mendicants. Now at that time the brahmin Brahm\u0101yu was residing in Mithil\u0101. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. He heard: \u201cIt seems the ascetic Gotama\u2014a Sakyan, gone forth from a Sakyan family\u2014is wandering in the land of the Videhans, together with a large Sa\u1e45gha of five hundred mendicants. He has this good reputation: \u2018That 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.\u2019 He has realized with his own insight this world\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, gods and humans\u2014and he makes it known to others. He teaches Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that\u2019s entirely full and pure. It\u2019s good to see such perfected ones.\u201d Now at that time the brahmin Brahm\u0101yu had a pupil named Uttara. He too had mastered the Vedic curriculum. Brahm\u0101yu told Uttara of the Buddha\u2019s presence in the land of the Videhans, and added: \u201cPlease, dear Uttara, go to the ascetic Gotama and find out whether or not he lives up to his reputation. Through you I shall learn about the worthy Gotama.\u201d \u201cBut sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?\u201d \u201cDear Uttara, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world\u2019s veil. But, dear Uttara, I am the one who gives the hymns, and you are the one who receives them.\u201d \u201cYes, worthy sir,\u201d replied Uttara. He got up from his seat, bowed, and respectfully circled Brahm\u0101yu, keeping him on his right, before setting out for the land of the Videhans where the Buddha was wandering. Traveling stage by stage, he came to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized his body for the thirty-two marks of a great man. He saw all of them except two, which he had doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue. Then it occurred to the Buddha, \u201cThis student Uttara sees all the marks except two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.\u201d So the Buddha used his psychic power to will that Uttara would see his private parts sheathed in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. Then Uttara thought, \u201cThe ascetic Gotama possesses the thirty-two marks. Why don\u2019t I follow him and observe his deportment?\u201d So Uttara followed the Buddha like a shadow for seven months. When seven months had passed he set out wandering toward Mithil\u0101. There he approached the brahmin Brahm\u0101yu, bowed, and sat down to one side. Brahm\u0101yu said to him, \u201cWell, dear Uttara, does the worthy Gotama live up to his reputation or not?\u201d \u201cHe does, sir. The worthy Gotama possesses the thirty-two marks. He has well-planted feet. On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. He has stretched heels. He has long fingers. His hands and feet are soft and tender. He has serried hands and feet. The tops of his feet are arched. His calves are like those of an antelope. When standing upright and not bending over, the palms of both hands touch the knees. His private parts are sheathed in a foreskin. He is golden colored; his skin shines like lustrous gold. He has delicate skin, so delicate that dust and dirt don\u2019t stick to his body. His hairs grow one per pore. His hairs stand up; they\u2019re blue-black and curl clockwise. His body is tall and straight-limbed. He has bulging muscles in seven places. His chest is like that of a lion. He is filled out between the shoulders. He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body. His torso is cylindrical. He has ridged taste buds. His jaw is like that of a lion. He has forty teeth. His teeth are even. His teeth have no gaps. His teeth are perfectly white. He has a large tongue. He has the voice of the Divinity, like a cuckoo\u2019s call. His eyes are indigo. He has eyelashes like a cow\u2019s. Between his eyebrows there grows a tuft, soft and white like cotton-wool. The crown of his head is like a turban. These are the thirty-two marks of a great man possessed by the worthy Gotama. When he\u2019s walking he takes the first step with the right foot. He doesn\u2019t lift his foot too far or place it too near. He doesn\u2019t walk too slow or too fast. He walks without knocking his knees or ankles together. When he\u2019s walking he keeps his thighs neither too straight nor too bent, neither too tight nor too loose. When he walks, only the lower half of his body moves, and he walks effortlessly. When he turns to look he does so with the whole body. He doesn\u2019t look directly up or down. He doesn\u2019t look all around while walking, but focuses a plough\u2019s length in front. Beyond that he has unhindered knowledge and vision. When entering an inhabited area he keeps his body neither too straight nor too bent, neither too tight nor too loose. He turns around neither too far nor too close to the seat. He doesn\u2019t lean on his hand when sitting down. And he doesn\u2019t just plonk his body down on the seat. When sitting in inhabited areas he doesn\u2019t fidget with his hands or feet. He doesn\u2019t sit with his knees or ankles crossed. He doesn\u2019t sit with his hand holding his chin. When sitting in inhabited areas he doesn\u2019t shake, tremble, quake, or get nervous, and so he is not nervous at all. When sitting in inhabited areas he still practices seclusion. When receiving water for rinsing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose. He receives neither too little nor too much water. He rinses the bowl without making a sloshing noise, or spinning it around. He doesn\u2019t put the bowl on the ground to rinse his hands; his hands and bowl are rinsed at the same time. He doesn\u2019t throw the bowl rinsing water away too far or too near, or splash it about. When receiving rice, he holds the bowl neither too straight nor too bent, neither too close nor too loose. He receives neither too little nor too much rice. He eats sauce in a moderate proportion, and doesn\u2019t put too much sauce on his portions. He chews over each portion two or three times before swallowing. But no grain of rice enters his body unchewed, and none remain in his mouth. Only then does he raise another portion to his lips. He eats experiencing the taste, but without experiencing greed for the taste. He eats food thinking of eight reasons: \u2018Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.\u2019 After eating, when receiving water for washing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose. He receives neither too little nor too much water. He washes the bowl without making a sloshing noise, or spinning it around. He doesn\u2019t put the bowl on the ground to wash his hands; his hands and bowl are washed at the same time. He doesn\u2019t throw the bowl washing water away too far or too near, or splash it about. After eating he doesn\u2019t put the bowl on the ground too far away or too close. He\u2019s not careless with his bowl, nor does he spend too much time on it. After eating he sits a while in silence, but doesn\u2019t 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. He walks neither too fast nor too slow, without wanting to get out of there. He wears his robe on his body neither too high nor too low, neither too clinging nor too loose. The wind doesn\u2019t blow his robe off his body. And dust and dirt don\u2019t stick to his body. When he has gone to the monastery he sits on a seat spread out and washes his feet. But he doesn\u2019t 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. 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\u2019t extend outside the assembly. And when they\u2019ve 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. 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.\u201d When he had spoken, the brahmin Brahm\u0101yu rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and uttered this aphorism three times: \u201cHomage 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\u2019ll get to meet him, and we can have a discussion.\u201d And then the Buddha, traveling stage by stage in the Videhan lands, arrived at Mithil\u0101, where he stayed in the Maghadeva Mango Grove. The brahmins and householders of Mithil\u0101 heard: \u201cIt seems the ascetic Gotama\u2014a Sakyan, gone forth from a Sakyan family\u2014has arrived at Mithil\u0101, where he is staying in the Maghadeva Mango Grove. He has this good reputation: \u2018That 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.\u2019 He has realized with his own insight this world\u2014with its gods, M\u0101ras, and divinities, this population with its ascetics and brahmins, gods and humans\u2014and he makes it known to others. He teaches Dhamma that\u2019s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that\u2019s entirely full and pure. It\u2019s good to see such perfected ones.\u201d Then the brahmins and householders of Mithil\u0101 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. The brahmin Brahm\u0101yu also heard that the Buddha had arrived. So he went to the Maghadeva Mango Grove together with several disciples. Not far from the grove he thought, \u201cIt wouldn\u2019t be appropriate for me to go to see the ascetic Gotama without letting him know beforehand.\u201d So he addressed one of his young students: \u201cHere, young student, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: \u2018Worthy Gotama, the brahmin Brahm\u0101yu is old, elderly, and senior, advanced in years, having reached the final stage of life; he is a hundred and twenty years old. He has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. Of all the brahmins and householders residing in Mithil\u0101, Brahm\u0101yu is said to be the foremost in wealth, hymns, lifespan, and fame. He wants to see the worthy Gotama.\u2019\u201d \u201cYes, worthy sir,\u201d that young student replied. He did as he was asked, and the Buddha said, \u201cPlease, student, let Brahm\u0101yu come at his convenience.\u201d The young student went back to Brahm\u0101yu and said to him, \u201cYour request for an audience with the ascetic Gotama has been granted. Please go at your convenience.\u201d Then the brahmin Brahm\u0101yu went up to the Buddha. The assembly saw him coming off in the distance, and made way for him, as he was well-known and famous. Brahm\u0101yu said to that retinue, \u201cEnough, gentlemen. Please sit on your own seats. I shall sit here by the ascetic Gotama.\u201d Then the brahmin Brahm\u0101yu went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized the Buddha\u2019s body for the thirty-two marks of a great man. He saw all of them except two, which he had doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue. Then Brahm\u0101yu addressed the Buddha in verse: \u201cI have learned of the thirty-two marks of a great man. There are two that I don\u2019t see on the body of the worthy Gotama. Are the private parts sheathed in a foreskin, O supreme man? Though called by a word of the feminine gender, perhaps your tongue is a manly one? Perhaps your tongue is large, as we have been informed. Please stick it out in its full extent, and so, O seer, dispel my doubt. For my welfare and benefit in this life, and happiness in lives to come. And I ask you to grant the opportunity to ask whatever I desire.\u201d Then it occurred to the Buddha, \u201cBrahm\u0101yu sees all the marks except two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.\u201d So the Buddha used his psychic power to will that Brahm\u0101yu would see his private parts sheathed in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. Then the Buddha replied to Brahm\u0101yu in verse: \u201cThe 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.\u201d Then Brahm\u0101yu thought: \u201cMy request has been granted. Should I ask him about what is beneficial in this life or the next?\u201d Then he thought, \u201cI\u2019m well versed in the benefits that apply to this life, and others ask me about this. Why don\u2019t I ask the ascetic Gotama about the benefit that specifically applies to lives to come?\u201d So Brahm\u0101yu addressed the Buddha in verse: \u201cHow 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?\u201d Then the Buddha replied to Brahm\u0101yu in verse: \u201cOne 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\u2019ve given up birth and death, and have completed the spiritual journey. Gone beyond all things, such a one is declared to be awakened.\u201d When he said this, Brahm\u0101yu got up from his seat and arranged his robe over one shoulder. He bowed with his head to the Buddha\u2019s feet, caressing them and covering them with kisses, and pronounced his name: \u201cI am the brahmin Brahm\u0101yu, worthy Gotama! I am the brahmin Brahm\u0101yu!\u201d Then that assembly, their minds full of wonder and amazement, thought, \u201cOh lord, how incredible, how amazing, that Brahm\u0101yu, who is so well-known and famous, should show the Buddha such utmost deference.\u201d Then the Buddha said to Brahm\u0101yu, \u201cEnough, brahmin. Get up, and sit in your own seat, since your mind has such confidence in me.\u201d So Brahm\u0101yu got up and sat in his own seat. 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 Brahm\u0101yu\u2019s 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 Brahm\u0101yu: \u201cEverything that is liable to arise is liable to cease.\u201d Then Brahm\u0101yu 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\u2019s instructions. He said to the Buddha: \u201cExcellent, 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\u2019s 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 Sa\u1e45gha. 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 Sa\u1e45gha please accept tomorrow\u2019s meal from me?\u201d The Buddha consented with silence. Then, knowing that the Buddha had consented, Brahm\u0101yu rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Brahm\u0101yu had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, \u201cIt\u2019s time, worthy Gotama, the meal is ready.\u201d Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Brahm\u0101yu, where he sat down on the seat spread out together with the Sa\u1e45gha of mendicants. For seven days, Brahm\u0101yu served and satisfied the mendicant Sa\u1e45gha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the seven days had passed, the Buddha left to wander in the Videhan lands. Not long after the Buddha left, Brahm\u0101yu passed away. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, \u201cSir, Brahm\u0101yu has passed away. Where has he been reborn in his next life?\u201d \u201cMendicants, the brahmin Brahm\u0101yu 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\u2019s been reborn spontaneously and will become extinguished there, not liable to return from that world.\u201d That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.","title":"With Brahm\u0101yu","tradition":"Majjhima Nikaya","translated_text":null,"word_count":3636}