1Thus have I heard. On one occasion the Blessed One was wandering in the country of the Videhans with a large Saṅgha of bhikkhus, with five hundred bhikkhus.

Now on that occasion the brahmin Brahmāyu was living at Mithilā. He was old, aged, burdened with years, advanced in life, and come to the last stage; he was in his hundred and twentieth year. He was a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a Great Man.[n.850] This is a stock description of a learned brahmin. According to MA, the Three Vedas are the Iru, Yaju, and Sāma (= Rig, Yajur, and Sāman). The fourth Veda, the Atharva, is not mentioned, but MA says its existence is implied when the histories (Itihāsa) are called "the fifth," i.e., of the works regarded as authoritative by the brahmins. It is more likely, however, that the histories are called "the fifth" in connection with the four branches of study auxiliary to the Vedas that precede them in the description. The translation of technical terms here follows MA, with the help of Monier-William's Sanskrit-English Dictionary (Oxford, 1899). On the marks of a Great Man, MA says that this was a science based on 12,000 works explaining the characteristics of great men, such as Buddhas, paccekabuddhas, chief disciples, great disciples, Wheel-turning Monarchs, etc. These works included 16,000 verses called "The Buddha Mantra."

The brahmin Brahmāyu heard: "The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the country of the Videhans with a large Saṅgha of bhikkhus, with five hundred bhikkhus. Now a good report of Master Gotama has been spread to this effect: ‘The Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, with its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants."

2Now at that time the brahmin Brahmāyu had a young brahmin student named Uttarā who was a master of the Three Vedas … fully versed in natural philosophy and in the marks of a Great Man. He told his student: "My dear Uttarā, the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the country of the Videhans with a large Saṅgha of bhikkhus, with five hundred bhikkhus … Now it is good to see such arahants. Come, my dear Uttarā, go to the recluse Gotama and find out whether the report spread about him is true or not, and whether Master Gotama is one such as this or not. Thus we shall know about Master Gotama through you."

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"But how shall I find out, sir, whether the report spread about Master Gotama is true or not, and whether Master Gotama is one such as this or not?"

"My dear Uttarā, the thirty-two marks of a Great Man have been handed down in our hymns, and the Great Man who is endowed with them has only two possible destinies, no other.[n.851] The thirty-two marks, enumerated in ¶5 below, are the subject of an entire sutta in the Dīgha Nikāya, DN 30, Lakkhaṇa Sutta. There each of the marks is explained as the kammic consequence of a particular virtue perfected by the Buddha during his earlier existences as a bodhisatta. If he lives the home life, he becomes a Wheel-turning Monarch, a righteous king who rules by the Dhamma, master of the four quarters, all-victorious, who has stabilised his country and possesses the seven treasures. He has these seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the steward-treasure, and the counsellor-treasure as the seventh.[n.852] The seven treasures are discussed in MN 129.34–41. The acquisition of the wheel-treasure explains why he is called a "Wheel-turning Monarch." His children, who exceed a thousand, are brave and heroic, and crush the armies of others; over this earth bounded by the ocean, he rules without a rod, without a weapon, by means of the Dhamma. But if he goes forth from the home life into homelessness, he becomes an Accomplished One, a Fully Enlightened One, who draws aside the veil in the world.[n.853] Loke vivattacchaddo. For hypotheses about the original form and meaning of this expression, see Norman, Group of Discourses II, n. to 372, pp. 217–18. MA: The world, enveloped in the darkness of the defilements, is covered by seven veils: lust, hate, delusion, conceit, views, ignorance, and immoral conduct. Having removed these veils, the Buddha abides generating light all around. Thus he is one who draws aside the veil in the world. Or else vivattacchado can be resolved into vivatto and vicchaddo; that is, he is devoid of the round (vaṭṭarahito) and devoid of veils (chadanarahito). By the absence of the round (i.e., saṁsāra) he is an arahant; by the absence of veils, a Fully Enlightened One. But I, my dear Uttarā, am the giver of the hymns; you are the receiver of them."

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3"Yes, sir," he replied. He rose from his seat, and after paying homage to the brahmin Brahmāyu, keeping him on his right, he left for the country of the Videhans, where the Blessed One was wandering. Travelling by stages, he came to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and looked for the thirty-two marks of a Great Man on the Blessed One's body. He saw, more or less, the thirty-two marks of a Great Man on the Blessed One's body, except two; he was doubtful and uncertain about two of the marks, and he could not decide and make up his mind about them: about the male organ being enclosed in a sheath and about the largeness of the tongue.

Then it occurred to the Blessed One: "This brahmin student Uttarā sees, more or less, the thirty-two marks of a Great Man on me, except two; he is doubtful and uncertain about two of the marks, and he cannot decide and make up his mind about them: about the male organ being enclosed in a sheath and about the largeness of the tongue."

Then the Blessed One worked such a feat of supernormal power that the brahmin student Uttarā saw that the Blessed One's male organ was enclosed in a sheath.[n.854] MA explains that the Buddha worked this feat after first ascertaining that Uttarā's teacher, Brahmāyu, had the potential for achieving the fruit of non-returning, and that his attainment of this fruit depended upon the dispelling of Uttarā's doubts. Next the Blessed One extruded his tongue, and he repeatedly touched both ear holes and both nostrils, and he covered the whole of his forehead with his tongue.

Then the brahmin student Uttarā thought: "The recluse Gotama is endowed with the thirty-two marks of a Great Man. Suppose I were to follow the recluse Gotama and observe his behaviour?"

Then he followed the Blessed One for seven months like a shadow, never leaving him.

4At the end of the seven months in the country of the Videhans, he set out to journey to Mithilā where the brahmin Brahmāyu was. When he arrived, he paid homage to him and sat down at one side. Thereupon, the brahmin Brahmāyu asked him: "Well, my dear Uttarā, is the report that has been spread about Master Gotama true or not? And is Master Gotama one such as this or not?"

"The report that has been spread about Master Gotama is true, sir, and not otherwise; and Master Gotama is one such as this and not otherwise. He possesses the thirty-two marks of a Great Man.

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5Master Gotama sets his foot down squarely — this is a mark of a Great Man in Master Gotama.

6On the soles of his feet there are wheels with a thousand spokes and ribs and hubs all complete …

7He has projecting heels …

8He has long fingers and toes …

9His hands and feet are soft and tender …

10He has netted hands and feet …

11His feet are arched …

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12He has legs like an antelope's …

13When he stands without stooping, the palms of both his hands touch and rub against his knees …

14His male organ is enclosed in a sheath …

15He is the colour of gold, his skin has a golden sheen …

16He is fine-skinned, and because of the fineness of his skin, dust and dirt do not stick on his body …

17His body-hairs grow singly, each body-hair growing alone in a hair socket …

18The tips of his body-hairs turn up; the up-turned body-hairs are blue-black, the colour of collyrium, curled and turned to the right …

19He has the straight limbs of a Brahmā …

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20He has seven convexities … [n.855] The seven are the backs of the four limbs, the two shoulders, and the trunk.

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21He has the torso of a lion …

22The furrow between his shoulders is filled in …

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23He has the spread of a banyan tree; the span of his arms equals the height of his body, and the height of his body equals the span of his arms …

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24His neck and his shoulders are even …

25His taste is supremely acute … [n.856] Rasaggasaggī. The Lakkhaṇa Sutta expands (DN 30.2.7/ iii.166): "Whatever he touches with the tip of his tongue he tastes in his throat, and the taste is dispersed everywhere." It is difficult, however, to understand either how this quality could be considered a physical characteristic or how it could be perceived by others.

26He is lion-jawed …

27He has forty teeth …

28His teeth are even …

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29His teeth are without gaps …

30His teeth are quite white …

31He has a large tongue …

32He has a divine voice, like the call of the Karavīka bird …

33His eyes are deep blue …

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34He has the eyelashes of an ox …

35He has hair growing in the space between his eyebrows, which is white with the sheen of soft cotton …

36His head is shaped like a turban — this is a mark of a Great Man in Master Gotama.[n.857] This mark, the uṇhīsa, accounts for the protuberance commonly seen on the top of the head of Buddha images.

37Master Gotama is endowed with these thirty-two marks of a Great Man.

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38"When he walks, he steps out with the right foot first. He does not extend his foot too far or put it down too near. He walks neither too quickly nor too slowly. He walks without his knees knocking together. He walks without his ankles knocking together. He walks without raising or lowering his thighs, or bringing them together or keeping them apart. When he walks, only the lower part of his body oscillates, and he does not walk with bodily effort. When he turns to look, he does so with his whole body. He does not look straight up; he does not look straight down. He does not walk looking about. He looks a plough-yoke's length before him; beyond that he has unhindered knowledge and vision.

"When he goes indoors, he does not raise or lower his body, or bend it forward or back. He turns round neither too far from the seat nor too near it. He does not lean on the seat with his hand. He does not throw his body onto the seat.

"When seated indoors, he does not fidget with his hands. He does not fidget with his feet. He does not sit with his knees crossed. He does not sit with his ankles crossed. He does not sit with his hand holding his chin. When seated indoors he is not afraid, he does not shiver and tremble, he is not nervous. Being unafraid, not shivering or trembling or nervous, his hair does not stand up and he is intent on seclusion.

"When he receives the water for the bowl, he does not raise or lower the bowl or tip it forwards or backwards. He receives neither too little nor too much water for the bowl. He washes the bowl without making a splashing noise. He washes the bowl without turning it round. He does not put the bowl on the floor to wash his hands: when his hands are washed, the bowl is washed; and when the bowl is washed, his hands are washed. He pours the water for the bowl neither too far nor too near and he does not pour it about.

"When he receives rice, he does not raise or lower the bowl or tip it forwards or backwards. He receives neither too little rice nor too much rice. He adds sauces in the right proportion; he does not exceed the right amount of sauce in the mouthful. He turns the mouthful over two or three times in his mouth and then swallows it, and no rice kernel enters his body unchewed, and no rice kernel remains in his mouth; then he takes another mouthful. He takes his food experiencing the taste, though not experiencing greed for the taste.

39The food he takes has eight factors: it is neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of his body, for the ending of discomfort, and for assisting the holy life; he considers: ‘Thus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.’[n.858] This is the standard reflection on the proper use of almsfood, as at MN 2.14.

"When he has eaten and receives water for the bowl, he does not raise or lower the bowl or tip it forwards or backwards. He receives neither too little nor too much water for the bowl. He washes the bowl without making a splashing noise. He washes the bowl without turning it round. He does not put the bowl on the floor to wash his hands: when his hands are washed, the bowl is washed; and when the bowl is washed, his hands are washed. He pours the water for the bowl neither too far nor too near and he does not pour it about.

"When he has eaten, he puts the bowl on the floor neither too far nor too near; and he is neither careless of the bowl nor over-solicitous about it.

"When he has eaten, he sits in silence for a while, but he does not let the time for the blessing go by.[n.859] The blessing (anumodanā) is a short talk following the meal, instructing the donors in some aspect of the Dhamma and expressing the wish that their meritorious kamma will bring them abundant fruit. When he has eaten and gives the blessing, he does not do so criticising the meal or expecting another meal; he instructs, urges, rouses, and gladdens that audience with talk purely on the Dhamma. When he has done so, he rises from his seat and departs.

"He walks neither too fast nor too slow, and he does not go as one who wants to get away.

"His robe is worn neither too high nor too low on his body, nor too tight against his body, nor too loose on his body, nor does the wind blow his robe away from his body. Dust and dirt do not soil his body.

"When he has gone to the monastery, he teaches the Dhamma to an audience. He neither flatters nor berates that audience; he instructs, urges, rouses, and encourages it with talk purely on the Dhamma. The speech that issues from his mouth has eight qualities: it is distinct, intelligible, melodious, audible, ringing, euphonious, deep, and sonorous. But while his voice is intelligible as far as the audience extends, his speech does not issue out beyond the audience. When the people have been instructed, urged, roused, and gladdened by him, they rise from their seats and depart looking only at him and concerned with nothing else.

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40"We have seen Master Gotama walking, sir, we have seen him standing, we have seen him entering indoors, we have seen him indoors seated in silence, we have seen him eating indoors, we have seen him seated in silence after eating, we have seen him giving the blessing after eating, we have seen him going to the monastery, we have seen him in the monastery seated in silence, we have seen him in the monastery teaching the Dhamma to an audience. Such is the Master Gotama; such he is, and more than that."[n.860] I here follow BBS, which is fuller than SBJ and PTS. MA: This is the intention: "The excellent qualities I have not described are far more numerous than those I have described. The excellent qualities of Master Gotama are like the great earth and the great ocean; expounded in detail they are infinite and immeasurable, like space."

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41When this was said, the brahmin Brahmāyu rose from his seat, and after arranging his upper robe on one shoulder, he extended his hands in reverential salutation towards the Blessed One and uttered this exclamation three times:

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42"Honour to the Blessed One, accomplished and fully enlightened!

43Honour to the Blessed One, accomplished and fully enlightened!

44Honour to the Blessed One, accomplished and fully enlightened!

45Perhaps sometime or other we might meet Master Gotama, perhaps we might have some conversation with him."

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46Then, in the course of his wandering, the Blessed One eventually arrived at Mithilā. There the Blessed One lived in Makhādeva's Mango Grove. The brahmin householders of Mithil̄ heard: "The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the country of the Videhans with a large Saṅgha of bhikkhus, with five hundred bhikkhus, and he has now come to Mithilā and is living in Makhādeva's Mango Grove. Now a good report of Master Gotama has been spread to this effect … as in verse 3 above … Now it is good to see such arahants."

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47Then the brahmin householders of Mithilā went to the Blessed One. Some paid homage to the Blessed One and sat down at one side; some exchanged greetings with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards him and sat down at one side; some pronounced their name and clan in the Blessed One's presence and sat down at one side; some kept silent and sat down at one side.

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48The brahmin Brahmāyu heard: "The recluse Gotama, the son of the Sakyans who went forth from the Sakyan clan, has arrived in Mithilā and is living in Makhādeva's Mango Grove in Mithilā."

Then the brahmin Brahmāyu went to Makhādeva's Mango Grove with a number of brahmin students. When he came to the Mango Grove, he thought: "It is not proper that I should go to the recluse Gotama without first being announced." Then he addressed a certain brahmin student: "Come, brahmin student, go to the recluse Gotama and ask in my name whether the recluse Gotama is free from illness and affliction, and is healthy, strong, and abiding in comfort, saying: ‘Master Gotama, the brahmin Brahmāyu asks whether Master Gotama is free from illness … abiding in comfort,’ and say this: ‘The brahmin Brahmāyu, Master Gotama, is old, aged, burdened with years, advanced in life, and come to the last stage; he is in his hundred and twentieth year. He is a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he is fully versed in natural philosophy and in the marks of a Great Man. Of all the brahmin householders who live in Mithilā, the brahmin Brahmāyu is pronounced the foremost of them in wealth, in knowledge of the hymns, and in age and fame. He wants to see Master Gotama.’"

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49"Yes, sir," the brahmin student replied. He went to the Blessed One and exchanged greetings with him, and when this courteous and amiable talk was finished, he stood at one side and delivered his message. The Blessed One said:

"Student, let the brahmin Brahmāyu come at his own convenience."

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Then the brahmin student went to the brahmin Brahmāyu and said: "Permission has been granted by the recluse Gotama. You may come, sir, at your own convenience."

So the brahmin Brahmāyu went to the Blessed One. The assembly saw him coming in the distance, and they at once made way for him as for one who was well known and famous. Then the brahmin Brahmāyu said to the assembly: "Enough, sirs, let each sit down in his own seat. I shall sit here next to the recluse Gotama."

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50Then he went to the Blessed One and exchanged greetings with him, and when this courteous and amiable talk was finished, he sat down at one side and looked for the thirty-two marks of a Great Man on the Blessed One's body. He saw, more or less, the thirty-two marks of a Great Man on the Blessed One's body, except two; he was doubtful about two of the marks, and he could not decide and make up his mind about them: about the male organ being enclosed in a sheath and about the largeness of the tongue.

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51Then the brahmin Brahmāyu addressed the Blessed One in stanzas:

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56Then it occurred to the Blessed One: "This brahmin Brahmāyu sees, more or less, the thirty-two marks of a Great Man on me, except two; he is doubtful and uncertain about two of the marks, and he cannot decide and make up his mind about them: about the male organ being enclosed in a sheath and about the largeness of the tongue."

Then the Blessed One worked such a feat of supernormal power that the brahmin Brahmāyu saw that the Blessed One's male organ was enclosed in a sheath. Next the Blessed One extruded his tongue, and he repeatedly touched both ear holes and both nostrils, and he covered the whole of his forehead with his tongue.

Then the Blessed One spoke these stanzas in reply to the brahmin Brahmāyu:

60Then the brahmin Brahmāyu thought: "Permission has been granted me by the recluse Gotama. Which should I ask him about: good in this life or good in the lives to come?" Then he thought: "I am skilled in the good of this life, and others too ask me about good in this life. Why shouldn’t I ask him only about good in the lives to come?" Then he addressed the Blessed One in stanzas:

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63Then the Blessed One spoke these stanzas in reply:

66When this was said, the brahmin Brahmāyu rose from his seat, and after arranging his upper robe on one shoulder, he prostrated himself with his head at the Blessed One's feet, and he covered the Blessed One's feet with kisses and caressed them with his hands, pronouncing his name: "I am the brahmin Brahmāyu, Master Gotama; I am the brahmin Brahmāyu, Master Gotama."

Those in the assembly wondered and marvelled, and they said: "It is wonderful, sirs, it is marvellous, what great power and great might the recluse Gotama has, for the well-known and famous brahmin Brahmāyu to make such a display of humility!"

Then the Blessed One said to the brahmin Brahmāyu: "Enough, brahmin, arise; sit down in your own seat since your mind has confidence in me."

The brahmin Brahmāyu then rose and sat down in his own seat.

67The Blessed One then gave him progressive instruction,[n.866] As at MN 56.18. that is, talk on giving, talk on virtue, talk on the heavens; he explained the danger, degradation, and defilement in sensual pleasures and the blessing of renunciation. When he knew that the brahmin Brahmāyu's mind was ready, receptive, free from hindrances, elated, and confident, he expounded to him the teaching special to the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth with all marks removed would take dye evenly, so too, while the brahmin Brahmāyu sat there, the spotless immaculate vision of the Dhamma arose in him: "All that is subject to arising is subject to cessation."

68Then the brahmin Brahmāyu saw the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma; he crossed beyond doubt, did away with perplexity, gained intrepidity, and became independent of others in the Teacher's Dispensation. Then he said to the Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go to Master Gotama for refuge and to the Dhamma and to the Saṅgha of bhikkhus. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life. Let the Blessed One, together with the Saṅgha of bhikkhus, consent to accept tomorrow's meal from me."

The Blessed One consented in silence. Then, knowing that the Blessed One had consented, the brahmin Brahmāyu rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed.

Then, when the night had ended, the brahmin Brahmāyu had good food of various kinds prepared in his residence, and he had the time announced to the Blessed One: "It is time, Master Gotama, the meal is ready."

69Then, it being morning, the Blessed One dressed, and taking his bowl and outer robe, he went with the Saṅgha of bhikkhus to the brahmin Brahmāyu's residence and sat down on the seat made ready. Then, for a week, with his own hands, the brahmin Brahmāyu served and satisfied the Saṅgha of bhikkhus headed by the Buddha with various kinds of good food.

At the end of that week, the Blessed One set out to wander in the country of the Videhans. Soon after he had gone, the brahmin Brahmāyu died. Then a number of bhikkhus went to the Blessed One, and after paying homage to him, they sat down at one side and said: "Venerable sir, the brahmin Brahmāyu has died. What is his destination? What is his future course?"

"Bhikkhus, the brahmin Brahmāyu was wise, he entered into the way of the Dhamma, and he did not trouble me in the interpretation of the Dhamma. With the destruction of the five lower fetters, he has reappeared spontaneously in the Pure Abodes and will there attain final Nibbāna, without ever returning from that world."

70That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā videhesu cārikaṁ carati mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi.

Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṁ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.

Assosi kho brahmāyu brāhmaṇo: "Samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ carati mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi. 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.

2Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho brahmāyu brāhmaṇo uttaraṁ māṇavaṁ āmantesi: "Ayaṁ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṁ carati mahatā bhikkhusaṁghena saddhiṁ pañcamattehi bhikkhusatehi. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho … pe … sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti. Ehi tvaṁ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso. Tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā"ti.

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"Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi yadi vā taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso"ti.

"Āgatāni kho, tāta uttara, amhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṁ — cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṁ kho pana, tāta uttara, mantānaṁ dātā; tvaṁ mantānaṁ paṭiggahetā"ti.

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3"Evaṁ, bho"ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṁ brāhmaṇaṁ abhivādetvā padakkhiṇaṁ katvā videhesu yena bhagavā tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca.

Atha kho bhagavato etadahosi: "passati kho me ayaṁ uttaro māṇavo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati — kosohite ca vatthaguyhe pahūtajivhatāya cā"ti.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

Atha kho uttarassa māṇavassa etadahosi: "samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi. Yannūnāhaṁ samaṇaṁ gotamaṁ anubandheyyaṁ, iriyāpathamassa passeyyan"ti.

Atha kho uttaro māṇavo sattamāsāni bhagavantaṁ anubandhi chāyāva anapāyinī.

4Atha kho uttaro māṇavo sattannaṁ māsānaṁ accayena videhesu yena mithilā tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ brahmāyu brāhmaṇo etadavoca: "Kacci, tāta uttara, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato, no aññathā? Kacci pana so bhavaṁ gotamo tādiso, no aññādiso"ti?

"Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato, no aññathā; tādisova so bhavaṁ gotamo, no aññādiso. Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi.

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5Suppatiṭṭhitapādo kho pana bho bhavaṁ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (1)

6Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni … (2)

7Āyatapaṇhi kho pana so bhavaṁ gotamo … (3)

8Dīghaṅguli kho pana so bhavaṁ gotamo … (4)

9Mudutalunahatthapādo kho pana so bhavaṁ gotamo … (5)

10Jālahatthapādo kho pana so bhavaṁ gotamo … (6)

11Ussaṅkhapādo kho pana so bhavaṁ gotamo … (7)

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12Eṇijaṅgho kho pana so bhavaṁ gotamo … (8)

13Ṭhitako kho pana so bhavaṁ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … (9)

14Kosohitavatthaguyho kho pana so bhavaṁ gotamo … (10)

15Suvaṇṇavaṇṇo kho pana so bhavaṁ gotamo kañcanasannibhattaco … (11)

16Sukhumacchavi kho pana so bhavaṁ gotamo. Sukhumattā chaviyā rajojallaṁ kāye na upalimpati … (12)

17Ekekalomo kho pana so bhavaṁ gotamo; ekekāni lomāni lomakūpesu jātāni … (13)

18Uddhaggalomo kho pana so bhavaṁ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … (14)

19Brahmujugatto kho pana so bhavaṁ gotamo … (15)

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20Sattussado kho pana so bhavaṁ gotamo … (16)

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21Sīhapubbaddhakāyo kho pana so bhavaṁ gotamo … (17)

22Citantaraṁso kho pana so bhavaṁ gotamo … (18)

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23Nigrodhaparimaṇḍalo kho pana so bhavaṁ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo … (19)

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24Samavaṭṭakkhandho kho pana so bhavaṁ gotamo … (20)

25Rasaggasaggī kho pana so bhavaṁ gotamo … (21)

26Sīhahanu kho pana so bhavaṁ gotamo … (22)

27Cattālīsadanto kho pana so bhavaṁ gotamo … (23)

28Samadanto kho pana so bhavaṁ gotamo … (24)

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29Aviraḷadanto kho pana so bhavaṁ gotamo … (25)

30Susukkadāṭho kho pana so bhavaṁ gotamo … (26)

31Pahūtajivho kho pana so bhavaṁ gotamo … (27)

32Brahmassaro kho pana so bhavaṁ gotamo karavikabhāṇī … (28)

33Abhinīlanetto kho pana so bhavaṁ gotamo … (29)

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34Gopakhumo kho pana so bhavaṁ gotamo … (30)

35Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā … (31)

36Uṇhīsasīso kho pana so bhavaṁ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. (32)

37Imehi kho, bho, so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato.

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38Gacchanto kho pana so bhavaṁ gotamo dakkhiṇeneva pādena paṭhamaṁ pakkamati. So nātidūre pādaṁ uddharati, nāccāsanne pādaṁ nikkhipati; so nātisīghaṁ gacchati, nātisaṇikaṁ gacchati; na ca adduvena adduvaṁ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṁ saṅghaṭṭento gacchati. So gacchanto na satthiṁ unnāmeti, na satthiṁ onāmeti; na satthiṁ sannāmeti, na satthiṁ vināmeti. Gacchato kho pana tassa bhoto gotamassa adharakāyova iñjati, na ca kāyabalena gacchati. Apalokento kho pana so bhavaṁ gotamo sabbakāyeneva apaloketi; so na uddhaṁ ulloketi, na adho oloketi; na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṁ ñāṇadassanaṁ bhavati.

So antaragharaṁ pavisanto na kāyaṁ unnāmeti, na kāyaṁ onāmeti; na kāyaṁ sannāmeti, na kāyaṁ vināmeti. So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṁ kāyaṁ pakkhipati.

So antaraghare nisinno samāno na hatthakukkuccaṁ āpajjati, na pādakukkuccaṁ āpajjati; na adduvena adduvaṁ āropetvā nisīdati; na ca gopphakena gopphakaṁ āropetvā nisīdati; na ca pāṇinā hanukaṁ upadahitvā nisīdati. So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṁso. Vivekavatto ca so bhavaṁ gotamo antaraghare nisinno hoti.

So pattodakaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; na pattaṁ sannāmeti, na pattaṁ vināmeti. So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ. So na khulukhulukārakaṁ pattaṁ dhovati, na samparivattakaṁ pattaṁ dhovati, na pattaṁ bhūmiyaṁ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So odanaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; na pattaṁ sannāmeti, na pattaṁ vināmeti.

So odanaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ. Byañjanaṁ kho pana bhavaṁ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṁ atināmeti. Dvattikkhattuṁ kho bhavaṁ gotamo mukhe ālopaṁ samparivattetvā ajjhoharati; na cassa kāci odanamiñjā asambhinnā kāyaṁ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti; athāparaṁ ālopaṁ upanāmeti. Rasapaṭisaṁvedī kho pana so bhavaṁ gotamo āhāraṁ āhāreti, no ca rasarāgapaṭisaṁvedī.

39Aṭṭhaṅgasamannāgataṁ kho pana so bhavaṁ gotamo āhāraṁ āhāreti — neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā brahmacariyānuggahāya: ‘iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.

So bhuttāvī pattodakaṁ paṭiggaṇhanto na pattaṁ unnāmeti, na pattaṁ onāmeti; na pattaṁ sannāmeti, na pattaṁ vināmeti. So pattodakaṁ paṭiggaṇhāti nātithokaṁ nātibahuṁ. So na khulukhulukārakaṁ pattaṁ dhovati, na samparivattakaṁ pattaṁ dhovati, na pattaṁ bhūmiyaṁ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṁ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.

So bhuttāvī na pattaṁ bhūmiyaṁ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṁ.

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.

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

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.

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. So ārāmagato parisati dhammaṁ deseti, na taṁ parisaṁ ussādeti, na taṁ parisaṁ apasādeti; aññadatthu dhammiyā kathāya taṁ parisaṁ sandasseti samādapeti samuttejeti sampahaṁseti.

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40Aṭṭhaṅgasamannāgato 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. 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.

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41Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udāneti:

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42"Namo tassa bhagavato arahato sammāsambuddhassa.

43Namo tassa bhagavato arahato sammāsambuddhassa.

44Namo tassa bhagavato arahato sammāsambuddhassāti.

45Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo"ti.

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46Atha 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 bhikkhusaṁghena 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.

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47Atha 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.

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48Assosi kho brahmāyu brāhmaṇo: "Samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṁ anuppatto, mithilāyaṁ viharati maghadevaambavane"ti.

Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṁ yena maghadevaambavanaṁ tenupasaṅkami. Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi: "na kho metaṁ patirūpaṁ yohaṁ pubbe appaṭisaṁvidito samaṇaṁ gotamaṁ dassanāya upasaṅkameyyan"ti. Atha kho brahmāyu brāhmaṇo aññataraṁ māṇavakaṁ āmantesi: "ehi tvaṁ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘brahmāyu, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi: ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṁ paṭivasanti, brahmāyu tesaṁ brāhmaṇo aggamakkhāyati — yadidaṁ bhogehi; brahmāyu tesaṁ brāhmaṇo aggamakkhāyati — yadidaṁ mantehi; brahmāyu tesaṁ brāhmaṇo aggamakkhāyati — yadidaṁ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’"ti.

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49"Evaṁ, bho"ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so māṇavako bhagavantaṁ etadavoca: "brahmāyu, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṁ paṭivasanti, brahmāyu tesaṁ brāhmaṇo aggamakkhāyati — yadidaṁ bhogehi; brahmāyu tesaṁ brāhmaṇo aggamakkhāyati — yadidaṁ mantehi; brahmāyu tesaṁ brāhmaṇo aggamakkhāyati — yadidaṁ āyunā ceva yasasā ca.

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So bhoto gotamassa dassanakāmo’"ti. "Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṁ maññatī"ti.

Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ etadavoca: "katāvakāso khomhi bhavatā samaṇena gotamena. Yassadāni bhavaṁ kālaṁ maññatī"ti.

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50Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Addasā kho sā parisā brahmāyuṁ brāhmaṇaṁ dūratova āgacchantaṁ. Disvāna oramiya okāsamakāsi yathā taṁ ñātassa yasassino. Atha kho brahmāyu brāhmaṇo taṁ parisaṁ etadavoca: "Alaṁ, bho. Nisīdatha tumhe sake āsane. Idhāhaṁ samaṇassa gotamassa santike nisīdissāmī"ti.

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51Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati — kosohite ca vatthaguyhe pahūtajivhatāya ca. Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi:

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56Atha kho bhagavato etadahosi: "passati kho me ayaṁ brahmāyu brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya cā"ti.

Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi:

60Atha kho brahmāyussa brāhmaṇassa etadahosi: "katāvakāso khomhi samaṇena gotamena. Kiṁ nu kho ahaṁ samaṇaṁ gotamaṁ puccheyyaṁ: ‘diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā’"ti. Atha kho brahmāyussa brāhmaṇassa etadahosi: "kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ. Aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. Yannūnāhaṁ samaṇaṁ gotamaṁ samparāyikaṁyeva atthaṁ puccheyyan"ti. Atha kho brahmāyu brāhmaṇo bhagavantaṁ gāthāhi ajjhabhāsi:

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63Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ gāthāhi paccabhāsi:

66Evaṁ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti: "brahmāyu ahaṁ, bho gotama, brāhmaṇo; brahmāyu ahaṁ, bho gotama, brāhmaṇo"ti.

Atha kho sā parisā acchariyabbhutacittajātā ahosi: "acchariyaṁ vata bho, abbhutaṁ vata bho. Yatra hi nāmāyaṁ brahmāyu brāhmaṇo ñāto yasassī evarūpaṁ paramanipaccakāraṁ karissatī"ti.

Atha kho bhagavā brahmāyuṁ brāhmaṇaṁ etadavoca: "Alaṁ, brāhmaṇa, uṭṭhaha nisīda tvaṁ sake āsane yato te mayi cittaṁ pasannan"ti.

Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.

67Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ — dānakathaṁ, sīlakathaṁ, saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi brahmāyuṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi — dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evameva brahmāyussa brāhmaṇassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: "yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman"ti.

68Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: "Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā"ti.

Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: "kālo, bho gotama, niṭṭhitaṁ bhattan"ti.

69Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṁ buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. =

Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṁ pakkāmi. Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: "brahmāyu, bhante, brāhmaṇo kālaṅkato. Tassa kā gati, ko abhisamparāyo"ti?

"Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ vihesesi. Brahmāyu, bhikkhave, brāhmaṇo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā"ti.

70Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Brahmāyusuttaṁ niṭṭhitaṁ paṭhamaṁ.