經號:   
   (中部91經 更新)
5.婆羅門品
中部91經/梵壽經(婆羅門品[10])(莊春江譯)[MA.161]
  被我這麼聽聞
  有一次世尊與約五百位比丘的大比丘僧團一起在毘提訶次第進行遊行。
  當時,衰老的、年老的、高齡的、老年的、到達老年的、從出生一百二十歲的梵壽婆羅門居住在彌梯拉,是三吠陀的包含字彙儀軌的、包含音韻論語源論的、古傳歷史為第五的通曉者,聖句的通曉者,文法家,在諸世間論、大丈夫相上無欠缺者。梵壽婆羅門聽聞:
  「先生!釋迦人之子、從釋迦族出家的沙門喬達摩與約五百位比丘的大比丘僧團一起在毘提訶次第進行遊行,又,對那位喬達摩尊師,有這樣的好名聲被傳播:『像這樣,那位世尊是阿羅漢遍正覺者明行具足者善逝世間知者應該被調御人的無上調御者天-人們的大師佛陀、世尊。』他以證智自作證後,告知這個包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代,他教導開頭是善的、中間是善的、結尾是善的;有意義的有文字的法,他說明完全圓滿、遍純淨的梵行。又,有像那樣阿羅漢的看見,那就好了!」(383)
  當時,梵壽婆羅門有名叫巫多羅的學生婆羅門徒弟,是三吠陀的包含字彙儀軌的、包含音韻論語源論的、古傳歷史為第五的通曉者,聖句的通曉者,文法家,在諸世間論、大丈夫相上無欠缺者。那時,梵壽婆羅門召喚巫多羅學生婆羅門徒弟:
  「親愛的巫多羅!這位釋迦人之子、從釋迦族出家的沙門喬達摩與約五百位比丘的大比丘僧團一起在毘提訶次第進行遊行,又,對那位喬達摩尊師,有這樣的好名聲被傳播:『像這樣,那位世尊是阿羅漢、遍正覺者……。』……(中略)又,有像那樣阿羅漢的看見,那就好了!來!親愛的巫多羅!請你去見沙門喬達摩。抵達後,請你理解(知道)沙門喬達摩,那位喬達摩尊師就有著像那樣的聲音被傳播,或者不像那樣的;那位喬達摩尊師是像那樣的,或者不像那樣的,我們將像那樣知道(感受)那位喬達摩尊師。」
  「先生!那麼,如怎樣我將理解那位喬達摩尊師,那位喬達摩尊師就有著像那樣的聲音被傳播,或者不像那樣的;那位喬達摩尊師是像那樣的,或者不像那樣的?」
  「親愛的巫多羅!三十二大丈夫相被來到我們的經典中,凡具備大丈夫相者,只有二個趣處,無其它的:如果居住俗家,是轉輪王、如法法王、征服四邊者、達到國土安定者、具備七寶者。他有這七寶,即:輪寶、象寶、馬寶、珠寶、女寶、屋主寶,主兵臣寶正是第七的。又他有超過千位勇敢的、英雄樣子的、碎破敵對者的兒子,他以非棍棒,以非刀劍,以法征服海洋為邊界的這個土地後居住;但,如果從在家出家成為無家者,是阿羅漢、遍正覺者、掀開世間中面紗者。親愛的巫多羅!然而,我是經典的施與者,你是經典的領受者。」(384)
  「是的,先生!」巫多羅學生婆羅門回答梵壽婆羅門後,從座位起來、向梵壽婆羅門問訊作右繞後,向毘提訶世尊處出發遊行。次第進行遊行地去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的巫多羅學生婆羅門在世尊的身上探查三十二大丈夫相。巫多羅學生婆羅門在世尊的身上看見大部分三十二大丈夫相,除了二項,在二個大丈夫相上疑惑、懷疑、不信解、不確信:在隱藏入鞘的陰部與廣長舌上。那時,世尊想這個:
  「這位巫多羅學生婆羅門看見我的大部分三十二大丈夫相,除了二項,在二個大丈夫相上疑惑、懷疑、不信解、不淨信:在隱藏入鞘的陰部與廣長舌上。」
  那時,世尊造作像那樣的神通作為,如是,巫多羅學生婆羅門看見世尊隱藏入鞘的陰部,然後伸出舌頭後碰觸、反過來碰觸兩邊耳孔,也碰觸、反過來碰觸兩邊鼻孔後,也以舌頭覆蓋整個額面。那時,巫多羅學生婆羅門想這個:
  「沙門喬達摩具備三十二大丈夫相,讓我跟隨沙門喬達摩,看他的舉止行為。」那時,巫多羅學生婆羅門跟隨沙門喬達摩七個月,如影不離。(385)
  那時,巫多羅學生婆羅門在毘提訶經過七個月後,向彌梯拉出發遊行。次第進行遊行地去見梵壽婆羅門。抵達後,向梵壽婆羅門問訊後,在一旁坐下。梵壽婆羅門對在一旁坐下的巫多羅學生婆羅門說這個:
  「親愛的巫多羅!是否那位喬達摩尊師就有著像那樣的聲音不相異地被傳播?又,是否那位喬達摩尊師不相異地是像那樣的?」
  「先生!那位喬達摩尊師就有著像那樣的聲音不相異地被傳播,又,那位喬達摩尊師不相異地是像那樣的,且那位喬達摩尊師具備三十二大丈夫相:
  又,喬達摩尊師有扁平足,這是那位喬達摩尊師大人的大丈夫相。
  又,在那位喬達摩尊師的腳掌下面生有輪子:一千個輻條,有輪框,有輪軸圓心,全部完整的相貌……。
  又,那位喬達摩尊師有廣長腳後跟的……。
  又,那位喬達摩尊師有長手指的……。
  又,那位喬達摩尊師有柔嫩手腳的……。
  又,那位喬達摩尊師有網狀手腳的……。
  又,那位喬達摩尊師有高腳踝的……。
  又,那位喬達摩尊師有鹿小腿的……。
  又,那位喬達摩尊師當不彎曲時就站立的以兩手掌觸摸、碰觸兩膝……。
  又,那位喬達摩尊師有隱藏入鞘的陰部……。
  又,那位喬達摩尊師有黃金容色的,如黃金皮膚的……。
  又,那位喬達摩尊師有細滑皮膚的,以皮膚的細滑狀態塵垢不沾染在身上……。
  又,那位喬達摩尊師有單獨體毛的,單獨的體毛被生在毛孔中……。
  又,那位喬達摩尊師有豎立體毛的,所生的豎立體毛是藍黑色的,環狀旋轉的,右旋轉生起的……。
  又,那位喬達摩尊師有梵天端直身體的……。
  又,那位喬達摩尊師有七處隆滿的……。
  又,那位喬達摩尊師有獅子上半身的……。
  又,那位喬達摩尊師有兩肩之間飽滿的……。
  又,那位喬達摩尊師有榕樹圓形的:他的身高同他的兩手伸展的長度;他的兩手伸展的長度同他的身高……。
  又,那位喬達摩尊師有完全圓滿肩膀的……。
  又,那位喬達摩尊師有最好味覺的……。
  又,那位喬達摩尊師有獅子下巴的……。
  又,那位喬達摩尊師有四十顆牙齒……。
  又,那位喬達摩尊師有平整牙齒的……。
  又,那位喬達摩尊師有無縫隙牙齒的……。
  又,那位喬達摩尊師有雪白牙齒的……。
  又,那位喬達摩尊師有廣長舌的……。
  又,那位喬達摩尊師有梵天聲[如]美聲鳥誦出者……。
  又,那位喬達摩尊師有紺碧色眼睛的……。
  又,那位喬達摩尊師有公牛睫毛的……。
  又,那位喬達摩尊師在眉毛中間有已生白色如柔軟棉花的白毫……。
  又,那位喬達摩尊師有肉髻頭的,這也是那喬達摩尊師大人的大丈夫相。那位喬達摩尊師具備這些三十二大丈夫相。(386)
  又,當行走時,那位喬達摩尊師就先以右腳先出發,他不過遠地抬起腳,不過近地放下腳,他不過快速地行走,不過緩慢地行走,不以小腿對小腿摩擦地行走,也不以腳踝對腳踝相摩擦地行走。當行走時,他不使大腿抬高,不使大腿彎下,不使大腿彎曲(內彎?),不使大腿扭曲(外彎?)。
  又,當行走時,僅那位喬達摩尊師的下半身動,而非以身體的力量行走。
  又,當回視時,那位喬達摩尊師就以整個身體[回轉]回視,他不向上仰視,不向下俯視,不環顧地行走,以及觀看約一尋,而超出那裡的(從那裡超出的),他有無障礙的智見。當進入屋內時,他不使身體抬高,不使身體彎下,不使身體彎曲(前傾?),不使身體扭曲(後傾?),他在座位不過遠、不過近處回轉,不以手抓住座位後坐下,以及不扔身體入座位中。當坐在屋內時,他不來到手的不行儀(不安),不來到腳的不行儀,不以小腿使登上小腿(蹺腳)後坐著,不以腳踝使登上腳踝後坐著,以及不以手托住顎(托腮)後坐著。當坐在屋內時,他不害怕、不顫抖、不發抖、不戰慄,他是不害怕者、不顫抖者、不發抖者、不戰慄者、離身毛豎立者,以及那位喬達摩尊師獨處儀法地坐在室內。當接受鉢水時,他不使鉢抬高,不使鉢彎下,不使鉢彎曲,不使鉢扭曲,他不過少地、不過多地接受鉢水,他不發出咕嚕咕嚕聲地洗鉢,不回轉地洗鉢,不放下鉢在地上後洗手:在雙手被洗時鉢被洗,在鉢被洗時雙手被洗,他不過遠地、不過近地與不分散倒除地倒除鉢水。當接受飯時,他不使鉢抬高,不使鉢彎下,不使鉢彎曲,不使鉢扭曲,他不過少地、不過多地接受鉢飯。
  又,喬達摩尊師吃適當量的副菜,以及不以副菜度過(超過)一口食物的時間,喬達摩尊師在口中使一口食物回轉(嚼)二、三回後吞下,無任何未被打破的飯粒進入他的身體,以及沒有任何飯粒殘留在他的口中,然後來到隨後的一口食物
  又,那位喬達摩尊師感受味道地而非感受味道貪地吃食物。
  又,那位喬達摩尊師具備八支吃食物:『既不為了娛樂,也不為了自豪,也不為了裝飾,也不為了莊嚴,最多為了這個身體的存續、生存,為了止息傷害,為了資助梵行:像這樣,我將擊退之前的感受,與不使新的感受生起,將有我的生存,與無過失狀態,以及安樂住。』當已食者接受鉢水時,他不使鉢抬高,不使鉢彎下,不使鉢彎曲,不使鉢扭曲,他不過少地、不過多地接受鉢水,他不發出咕嚕咕嚕聲地洗鉢,不回轉地洗鉢,不放下鉢在地上後洗手:在雙手被洗時鉢被洗,在洗鉢時雙手被洗,他不過遠地、不過近地與不分散倒除地倒除鉢水。已食的他{不}在地上不過近地、不過遠地放下鉢,非以鉢為無意義的(非不注意鉢),以及不過度在鉢上守護的。已食的他沈默地坐著片刻,但不消耗感謝的時間,已食的他隨喜,不責難那一餐,不期待其它餐,無論如何都對群眾以法說開示、勸導、鼓勵、使歡喜。以法說開示、勸導、鼓勵聽眾,使歡喜後,從座位起來後離開。他不過快速地行走,不過緩慢地行走,以及非想要脫離地行走。那位喬達摩尊師的衣服在身上是不過高的、不過低的,在身上是不黏著的,以及在身上是不鬆的。風不從身體吹離那位喬達摩尊師的衣服,以及塵污不在那位喬達摩尊師的身上污染。到園林的他坐在已設置的座位上,坐下後洗腳,但,那位喬達摩尊師不住於從事腳的裝飾之實行。他洗腳後坐下,盤腿、定置端直的身體、建立面前的念後,他既不意圖對自己的傷害,也不意圖對他人的傷害,也不意圖對兩者的傷害,那位喬達摩尊師只意圖著自己的利益、他人的利益、兩者的利益、全世間的利益坐著。到園林的他在群眾中教導法,不稱揚那個群眾,不貶抑那個群眾,無論如何都對群眾以法說開示、勸導、鼓勵、使歡喜。
  又,具備八支的聲音從那位喬達摩尊師的口中散發:明瞭的、能被識知的、美妙的、和雅的、簡潔的、不亂的、深沈的、宏亮的。
  又,如是,那位喬達摩尊師以聲音使群眾了知,而他的聲音不散發到那個群眾外,被那位喬達摩尊師以法說開示、勸導、鼓勵、使歡喜的他們從座位起來後,以不捨棄狀態,就回視地離開。
  先生!對那位喬達摩尊師,我們看見行走的,看見站立的,看見進入屋內的,看見在屋內沈默地坐著的,看見在屋內吃(用餐)的,看見已食沈默地坐著的,看見已食隨喜的,看見走到園林的,看見到園林沈默地坐著的,看見到園林在群眾中教導法的,那位喬達摩尊師是像這樣的與像那樣的,以及此外更多[優點]的。」(387)
  在這麼說時,梵壽婆羅門從座位起來、置(作)上衣到一邊肩膀、向世尊[的方向]合掌鞠躬後,吟出優陀那三次:
  「對那位世尊、阿羅漢、遍正覺者禮敬,對那位世尊、阿羅漢、遍正覺者禮敬,對那位世尊、阿羅漢、遍正覺者禮敬。或許就偶爾我們也會與那位喬達摩尊師見面,或許會有就某種交談。」(388)
  那時,世尊在毘提訶次第進行遊行地抵達彌梯拉,在那裡,世尊住在彌梯拉之麻額提婆的芒果園。彌梯拉的婆羅門屋主們聽聞:
  「先生!在毘提訶次第進行遊行的釋迦人之子、從釋迦族出家的沙門喬達摩與約五百位比丘的大比丘僧團一起已抵達彌梯拉,住在彌梯拉之麻額提婆的芒果園,又,對那位喬達摩尊師,有這樣的好名聲被傳播:『像這樣,那位世尊是阿羅漢、遍正覺者、明行具足者、善逝、世間知者、應該被調御人的無上調御者、天-人們的大師、佛陀、世尊。』他以證智自作證後,告知這個包括天、魔、梵的世間;包括沙門婆羅門,包括天-人的世代,他教導開頭是善的、中間是善的、結尾是善的;有意義的、有文字的法,他說明完全圓滿、遍純淨的梵行,又,有像那樣阿羅漢的看見,那就好了!」
  那時,彌梯拉的婆羅門屋主們去見世尊。抵達後,一些向世尊問訊後,在一旁坐下;一些與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下;一些向世尊合掌鞠躬後,在一旁坐下;一些在世尊的面前告知姓名後,在一旁坐下;一些默默地在一旁坐下。(389)
  梵壽婆羅門聽聞:「先生!釋迦人之子、從釋迦族出家的沙門喬達摩已抵達彌梯拉,住在彌梯拉之麻額提婆的芒果園。」
  那時,梵壽婆羅門與眾多弟子一起去麻額提婆的芒果園。那時,在芒果園的不遠處,梵壽婆羅門想這個:「這對我不適當:凡在未預告前如果我去見沙門喬達摩。」
  那時,梵壽婆羅門召喚某位學生婆羅門:
  「來!學生婆羅門!你去見沙門喬達摩,抵達後,請你以我的名義詢問沙門喬達摩少病、少病苦、起居輕快、有力、安樂住:『喬達摩尊師!梵壽婆羅門詢問:少病、少病苦、起居輕快、有力、安樂住?』以及請你這麼說:『喬達摩尊師!衰老的、年老的、高齡的、老年的、到達老年的、從出生一百二十歲的梵壽婆羅門,是三吠陀的包含字彙儀軌的、包含音韻論語源論的、古傳歷史為第五的通曉者,聖句的通曉者,文法家,在諸世間論、大丈夫相上無欠缺者,先生!居住在彌梯拉的婆羅門屋主之所及,梵壽婆羅門被告知為他們中最高的,即:以財富,梵壽婆羅門被告知為他們中最高的,即:以經典,梵壽婆羅門被告知為他們中最高的,即:以壽命連同以名聲,他想要見喬達摩尊師(他是喬達摩尊師的想要見者)。』」
  「是的,先生!」那位學生婆羅門回答梵壽婆羅門後,去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁站立。在一旁站立的那位學生婆羅門對世尊說這個:
  「喬達摩尊師!梵壽婆羅門詢問喬達摩尊師:少病、少病苦、起居輕快、有力、安樂住?且這麼說:『喬達摩尊師!衰老的、年老的、高齡的、老年的、到達老年的、從出生一百二十歲的梵壽婆羅門,是三吠陀的包含字彙儀軌的、包含音韻論語源論的、古傳歷史為第五的通曉者,聖句的通曉者,文法家,在諸世間論、大丈夫相上無欠缺者,先生!居住在彌梯拉的婆羅門屋主之所及,梵壽婆羅門被告知為他們中最高的,即:以財富,梵壽婆羅門被告知為他們中最高的,即:以經典,梵壽婆羅門被告知為他們中最高的,即:以壽命連同以名聲,他想要見喬達摩尊師。』」
  「學生婆羅門!現在是那個梵壽婆羅門考量的時間。」
  那時,學生婆羅門去見梵壽婆羅門。抵達後,對梵壽婆羅門說這個:
  「沙門喬達摩已允許(已給機會),現在是那個尊師考量的時間。」(390)
  那時,梵壽婆羅門去見世尊。那群群眾看見正從遠處到來的梵壽婆羅門。看見後,靠邊後產生空間,對他如對知名者、有名聲者。那時,梵壽婆羅門對那群群眾說這個:
  「夠了,先生!請你們坐在自己的座位上,我將坐在這裡;在沙門喬達摩的面前。」
  那時,梵壽婆羅門去見世尊。抵達後,與世尊一起互相問候。交換應該被互相問候的友好交談後,在一旁坐下。在一旁坐下的梵壽婆羅門在世尊的身上探查三十二大丈夫相。梵壽婆羅門在世尊的身上看見大部分三十二大丈夫相,除了二項,在二個大丈夫相上疑惑、懷疑、不信解、不淨信:在隱藏入鞘的陰部與廣長舌上。
  那時,梵壽婆羅門以偈頌對世尊說:
  「凡被我聽聞,『三十二』大丈夫相,
   我不見它們中兩項:在喬達摩尊師的身上。
   是否有尊師的,隱藏入鞘的陰部?無上之人!
   等同女性稱呼的舌頭,是否為{不被看見的}[不短的]呢?
   是否你有廣長舌的,那個如我們知道呢?
   請你伸出這個廣長的,請你除去我們的疑惑,仙人!
   為了當生的利益,以及來世的安樂,
   被允許我們詢問,凡任何希求的。」(391)
  那時,世尊想這個:
  「這位梵壽婆羅門看見大部分三十二大丈夫相,除了二項,在二個大丈夫相上疑惑、懷疑、不信解、不淨信:在隱藏入鞘的陰部與廣長舌上。」
  那時,世尊造作像那樣的神通作為,如是,梵壽婆羅門看見世尊隱藏入鞘的陰部,然後伸出舌頭後碰觸、反過來碰觸兩邊耳孔,也碰觸、反過來碰觸兩邊鼻孔後,也以舌頭覆蓋整個額面。
  那時,世尊以偈頌回答梵壽婆羅門:
  「凡被你聽聞,『三十二』大丈夫相,
   那些全在我的身上,你不要有懷疑,婆羅門!
   應該被證知的已被證知,以及應該被修習的已被修習,
   應該被捨斷的已被我捨斷,婆羅門!因此我是佛陀,
   為了當生的利益,以及來世的安樂,
   被允許請你詢問,凡任何所希求的。」(392)
  那時,梵壽婆羅門想這個:
  「我被沙門喬達摩允許,我應該詢問喬達摩尊師什麼:『當生的利益或來世的。』呢?」
  那時,梵壽婆羅門想這個:
  「我是當生利益的熟練者,其他人也詢問我當生的利益,讓我就詢問喬達摩尊師來世的利益。」
  那時,梵壽婆羅門以偈頌對世尊說:
  「怎樣成為婆羅門?怎樣成為通曉吠陀者?
   怎樣成為三明者?怎樣被稱為聞經者?
   怎樣成為阿羅漢?怎樣成為圓滿者?
   先生!以及怎樣成為牟尼?怎樣被稱為佛陀?」(393)
  那時,世尊以偈頌回答梵壽婆羅門:
  「凡感知(感受)前世住處,看見天界與苦界
   然後已到達生的滅盡,證知後牟尼為完成者。
   知道心清淨者,從一切貪解脫者,
   捨斷生死者,梵行的圓滿者,
   到一切法的彼岸者,像這樣者被說為佛陀。」
  在這麼說時,梵壽婆羅門從座位起來、置(作)上衣到一邊肩膀後,以頭落在世尊的腳上後,對世尊的腳以嘴遍吻,與以手遍擦拭,以及告知名字:
  「喬達摩尊師!我是梵壽婆羅門,喬達摩尊師!我是梵壽婆羅門。」
  那時,那群群眾有不可思議的、未曾有的心生起:
  「實在不可思議啊,先生!實在未曾有啊,先生!確實是因為這位知名的、有名聲的梵壽婆羅門將會作像這樣最高的身體伏在地上之禮。」
  那時,世尊對梵壽婆羅門說這個:
  「夠了!婆羅門!請你起來,請你坐在自己的座位上,因為你的心於我已淨信。」
  那時,梵壽婆羅門起來後,坐在自己的座位上。(394)
  那時,世尊對梵壽婆羅門說次第說,即:布施說、戒說、天界說;說明諸欲的過患、卑下、雜染,在離欲(出離)上的效益。當世尊知道梵壽婆羅門有順從心、柔軟心、離蓋心、高揚心、淨信心,那時,凡諸佛最勝的法的教說,說明那個:苦、,猶如純淨的、離污染的衣服完全地領受染色。同樣的,就在那座位上梵壽婆羅門的離塵、離垢之法眼生起:「凡任何集法那個全部是滅法。」
  那時,梵壽婆羅門已見法、已獲得法、已知法、已深入法、已度脫懷疑、已離疑惑、已到達無畏,在大師教說上不緣於他,對世尊說這個:
  「太偉大了,喬達摩尊師!太偉大了,喬達摩尊師!喬達摩尊師!猶如扶正顛倒的,或揭開隱藏的,或告知迷路者的道路,或在黑暗中持燈火:『有眼者們看見諸色。』同樣的,法被喬達摩尊師以種種法門說明。這個我歸依喬達摩尊師、法、比丘僧團,請喬達摩尊師記得我為優婆塞,從今天起已終生歸依,請世尊與比丘僧團一起同意我明天的食事。」
  世尊以沈默狀態同意。
  那時,梵壽婆羅門知道世尊同意後,從座位起來、向世尊問訊、作右繞後離開。
  那時,那夜過後,梵壽婆羅門在自己的住處裡準備勝妙的硬食、軟食後,使[人]為世尊通知時間:「大德!是時間,食事已完成。」
  那時,世尊午前時穿衣、拿起衣鉢後,去梵壽婆羅門的住處。抵達後,與比丘僧團一起在設置的座位坐下。
  那時,梵壽婆羅門以勝妙的硬食、軟食七天親手款待以佛陀為上首的比丘僧團,使滿足。
  那時,當七天已過,世尊在毘提訶出發遊行。那時,當世尊離開不久,梵壽婆羅門命終。那時,眾多比丘去見世尊。抵達後,向世尊問訊後,在一旁坐下。在一旁坐下的那些比丘對世尊說這個:
  「大德!梵壽婆羅門已命終,他的趣處是什麼?來世是什麼?」
  「比丘們!梵壽婆羅門是賢智者,實行法的隨法,且不因為法困擾我。比丘們!梵壽婆羅門以五下分結的滅盡,成為化生者,在那裡入了究竟涅槃,為不從那個世間返還者。」
  世尊說這個,那些悅意的比丘歡喜世尊的所說。(395)
  梵壽經第一終了。
5. Brāhmaṇavaggo
MN.91/(1) Brahmāyusuttaṃ
   383. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṃ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho brahmāyu brāhmaṇo– “samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.
   384. Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho brahmāyu brāhmaṇo uttaraṃ māṇavaṃ āmantesi– “ayaṃ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho …pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’ti. Ehi tvaṃ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso. Tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā”ti. “Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso”ti. “Āgatāni kho, tāta uttara, amhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ– cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta uttara, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā”ti.
   385. “Evaṃ, bho”ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṃ brāhmaṇaṃ abhivādetvā padakkhiṇaṃ katvā videhesu yena bhagavā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati– kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi– “passati kho me ayaṃ uttaro māṇavo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati– kosohite ca vatthaguyhe, pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho uttarassa māṇavassa etadahosi– “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ anubandheyyaṃ, iriyāpathamassa passeyyan”ti. Atha kho uttaro māṇavo sattamāsāni bhagavantaṃ anubandhi chāyāva anapāyinī.
   386. Atha kho uttaro māṇavo sattannaṃ māsānaṃ accayena videhesu yena mithilā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ brahmāyu brāhmaṇo etadavoca– “kacci, tāta uttara, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato no aññathā? Kacci pana so bhavaṃ gotamo tādiso, no aññādiso”ti? “Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato, no aññathā; tādisova so bhavaṃ gotamo, no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi.
   “Suppatiṭṭhitapādo kho pana bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.
   “Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni…
   “Āyatapaṇhi kho pana so bhavaṃ gotamo…
   “Dīghaṅguli kho pana so bhavaṃ gotamo…
   “Mudutalunahatthapādo kho pana so bhavaṃ gotamo…
   “Jālahatthapādo kho pana so bhavaṃ gotamo…
   “Ussaṅkhapādo kho pana so bhavaṃ gotamo…
   “Eṇijaṅgho kho pana so bhavaṃ gotamo…
   “Ṭhitako kho pana so bhavaṃ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati…
   “Kosohitavatthaguyho kho pana so bhavaṃ gotamo…
   “Suvaṇṇavaṇṇo kho pana so bhavaṃ gotamo kañcanasannibhattaco…
   “Sukhumacchavi kho pana so bhavaṃ gotamo. Sukhumattā chaviyā rajojallaṃ kāye na upalimpati…
   “Ekekalomo kho pana so bhavaṃ gotamo; ekekāni lomāni lomakūpesu jātāni…
   “Uddhaggalomo kho pana so bhavaṃ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni…
   “Brahmujugatto kho pana so bhavaṃ gotamo…
   “Sattussado kho pana so bhavaṃ gotamo…
   “Sīhapubbaddhakāyo kho pana so bhavaṃ gotamo…
   “Citantaraṃso kho pana so bhavaṃ gotamo…
   “Nigrodhaparimaṇḍalo kho pana so bhavaṃ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo…
   “Samavaṭṭakkhandho kho pana so bhavaṃ gotamo…
   “Rasaggasaggī kho pana so bhavaṃ gotamo…
   “Sīhahanu kho pana so bhavaṃ gotamo…
   “Cattālīsadanto kho pana so bhavaṃ gotamo…
   “Samadanto kho pana so bhavaṃ gotamo…
   “Aviraḷadanto kho pana so bhavaṃ gotamo…
   “Susukkadāṭho kho pana so bhavaṃ gotamo…
   “Pahūtajivho kho pana so bhavaṃ gotamo…
   “Brahmassaro kho pana so bhavaṃ gotamo karavikabhāṇī…
   “Abhinīlanetto kho pana so bhavaṃ gotamo…
   “Gopakhumo kho pana so bhavaṃ gotamo…
   “Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā…
   “Uṇhīsasīso kho pana so bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.
   “Imehi kho, bho, so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato.
   387. “Gacchanto kho pana so bhavaṃ gotamo dakkhiṇeneva pādena paṭhamaṃ pakkamati. So nātidūre pādaṃ uddharati, nāccāsanne pādaṃ nikkhipati; so nātisīghaṃ gacchati, nātisaṇikaṃ gacchati; na ca adduvena adduvaṃ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṃ saṅghaṭṭento gacchati. So gacchanto na satthiṃ unnāmeti, na satthiṃ onāmeti; na satthiṃ sannāmeti, na satthiṃ vināmeti. Gacchato kho pana tassa bhoto gotamassa adharakāyova iñjati, na ca kāyabalena gacchati. Apalokento kho pana so bhavaṃ gotamo sabbakāyeneva apaloketi; so na uddhaṃ ulloketi, na adho oloketi; na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṃ ñāṇadassanaṃ bhavati. So antaragharaṃ pavisanto na kāyaṃ unnāmeti na kāyaṃ onāmeti; na kāyaṃ sannāmeti, na kāyaṃ vināmeti. So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṃ kāyaṃ pakkhipati. So antaraghare nisinno samāno na hatthakukkuccaṃ āpajjati, na pādakukkuccaṃ āpajjati; na adduvena adduvaṃ āropetvā nisīdati; na ca gopphakena gopphakaṃ āropetvā nisīdati; na ca pāṇinā hanukaṃ upadahitvā nisīdati. So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṃso. Vivekavatto ca so bhavaṃ gotamo antaraghare nisinno hoti. So pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So odanaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So odanaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. Byañjanaṃ kho pana bhavaṃ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṃ atināmeti. Dvattikkhattuṃ kho bhavaṃ gotamo mukhe ālopaṃ samparivattetvā ajjhoharati; na cassa kāci odanamiñjā asambhinnā kāyaṃ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti; athāparaṃ ālopaṃ upanāmeti. Rasapaṭisaṃvedī kho pana so bhavaṃ gotamo āhāraṃ āhāreti, no ca rasarāgapaṭisaṃvedī.
   “Aṭṭhaṅgasamannāgataṃ kho pana so bhavaṃ gotamo āhāraṃ āhāreti – neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya– ‘iti purāṇañc vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti So bhuttāvī pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So bhuttāvī na pattaṃ bhūmiyaṃ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṃ. So bhuttāvī muhuttaṃ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti. So bhuttāvī anumodati, na taṃ bhattaṃ garahati, na aññaṃ bhattaṃ paṭikaṅkhati; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti. So taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkamati. So nātisīghaṃ gacchati, nātisaṇikaṃ gacchati, na ca muccitukāmo gacchati; na ca tassa bhoto gotamassa kāye cīvaraṃ accukkaṭṭhaṃ hoti na ca accokkaṭṭhaṃ, na ca kāyasmiṃ allīnaṃ na ca kāyasmā apakaṭṭhaṃ; na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṃ apavahati; na ca tassa bhoto gotamassa kāye rajojallaṃ upalimpati So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti; na ca so bhavaṃ gotamo pādamaṇḍanānuyogamanuyutto viharati. So pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti; attahitaparahita-ubhayahitasabbalokahitameva so bhavaṃ gotamo cintento nisinno hoti. So ārāmagato parisati dhammaṃ deseti, na taṃ parisaṃ ussādeti, na taṃ parisaṃ apasādeti; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.
   “Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati– vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca. Yathāparisaṃ kho pana so bhavaṃ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā. Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotamaṃ gacchantaṃ, addasāma ṭhitaṃ, addasāma antaragharaṃ pavisantaṃ, addasāma antaraghare nisinnaṃ tuṇhībhūtaṃ, addasāma antaraghare bhuñjantaṃ, addasāma bhuttāviṃ nisinnaṃ tuṇhībhūtaṃ, addasāma bhuttāviṃ anumodantaṃ, addasāma ārāmaṃ gacchantaṃ, addasāma ārāmagataṃ nisinnaṃ tuṇhībhūtaṃ, addasāma ārāmagataṃ parisati dhammaṃ desentaṃ. Ediso ca ediso ca so bhavaṃ gotamo, tato ca bhiyyo”ti.
   388. Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udāneti–
   “Namo tassa bhagavato arahato sammāsambuddhassa.
   “Namo tassa bhagavato arahato sammāsambuddhassa.
   “Namo tassa bhagavato arahato sammāsambuddhassā”ti.
   “Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo”ti!
   389. Atha kho bhagavā videhesu anupubbena cārikaṃ caramāno yena mithilā tadavasari. Tatra sudaṃ bhagavā mithilāyaṃ viharati maghadevambavane. Assosuṃ kho mithileyyakā brāhmaṇagahapatikā– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato– ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.
   Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.
   390. Assosi kho brahmāyu brāhmaṇo– “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane”ti. Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṃ yena maghadevambavanaṃ tenupasaṅkami. Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi– “na kho metaṃ patirūpaṃ yohaṃ pubbe appaṭisaṃvidito samaṇaṃ gotamaṃ dassanāya upasaṅkameyyan”ti. Atha kho brahmāyu brāhmaṇo aññataraṃ māṇavakaṃ āmantesi– “ehi tvaṃ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha– ‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi– ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati– yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati– yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati– yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’”ti.
   “Evaṃ bho”ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so māṇavako bhagavantaṃ etadavoca– “brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti– ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayo-anuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati– yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati– yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati– yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’”ti. “Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṃ maññatī”ti. Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ etadavoca– “katāvakāso khomhi bhavatā samaṇena gotamena. Yassadāni bhavaṃ kālaṃ maññatī”ti.
   391. Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Addasā kho sā parisā brahmāyuṃ brāhmaṇaṃ dūratova āgacchantaṃ. Disvāna oramiya okāsamakāsi yathā taṃ ñātassa yasassino. Atha kho brahmāyu brāhmaṇo taṃ parisaṃ etadavoca– “alaṃ, bho! Nisīdatha tumhe sake āsane. Idhāhaṃ samaṇassa gotamassa santike nisīdissāmī”ti.
   Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati– kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi–
   “Ye me dvattiṃsāti sutā, mahāpurisalakkhaṇā;
   Duve tesaṃ na passāmi, bhoto kāyasmiṃ gotama.
   “Kacci kosohitaṃ bhoto, vatthaguyhaṃ naruttama;
   Nārīsamānasavhayā, kacci jivhā na dassakā.
   “Kacci pahūtajivhosi, yathā taṃ jāniyāmase;
   Ninnāmayetaṃ pahūtaṃ, kaṅkhaṃ vinaya no ise.
   “Diṭṭhadhammahitatthāya, samparāyasukhāya ca;
   Katāvakāsā pucchāma, yaṃ kiñci abhipatthitan”ti.
   392. Atha kho bhagavato etadahosi– “passati kho me ayaṃ brahmāyu brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati– kosohite ca vatthaguyhe, pahūtajivhatāya cā”ti Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi–
   “Ye te dvattiṃsāti sutā, mahāpurisalakkhaṇā;
   Sabbe te mama kāyasmiṃ, mā te kaṅkhāhu brāhmaṇa.
   “Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;
   Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.
   “Diṭṭhadhammahitatthāya samparāyasukhāya ca.
   Katāvakāso pucchassu, yaṃ kiñci abhipatthitan”ti.
   393. Atha kho brahmāyussa brāhmaṇassa etadahosi– “katāvakāso khomhi samaṇena gotamena. Kiṃ nu kho ahaṃ samaṇaṃ gotamaṃ puccheyyaṃ– ‘diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’”ti. Atha kho brahmāyussa brāhmaṇassa etadahosi– “kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ. Aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ samparāyikaṃyeva atthaṃ puccheyyan”ti. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi–
   “Kathaṃ kho brāhmaṇo hoti, kathaṃ bhavati vedagū;
   Tevijjo bho kathaṃ hoti, sotthiyo kinti vuccati.
   “Arahaṃ bho kathaṃ hoti, kathaṃ bhavati kevalī;
   Muni ca bho kathaṃ hoti, buddho kinti pavuccatī”ti.
   394. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –
   “Pubbenivāsaṃ yo vedi, saggāpāyañca passati;
   Atho jātikkhayaṃ patto, abhiññā vosito muni.
   “Cittaṃ visuddhaṃ jānāti, muttaṃ rāgehi sabbaso;
   Pahīnajātimaraṇo, brahmacariyassa kevalī.
   Pāragū sabbadhammānaṃ, buddho tādī pavuccatī”ti.
   Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti– “brahmāyu ahaṃ, bho gotama, brāhmaṇo; brahmāyu ahaṃ, bho gotama, brāhmaṇo”ti. Atha kho sā parisā acchariyabbhutacittajātā ahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yatra hi nāmāyaṃ brahmāyu brāhmaṇo ñāto yasassī evarūpaṃ paramanipaccakāraṃ karissatī”ti. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ etadavoca – “alaṃ, brāhmaṇa, uṭṭhaha nisīda tvaṃ sake āsane yato te mayi cittaṃ pasannan”ti. Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.
   395. Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ– dānakathaṃ, sīlakathaṃ, saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brahmāyuṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi– dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva brahmāyussa brāhmaṇassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi– “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya– cakkhumanto rūpāni dakkhantīti– evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi– “kālo, bho gotama, niṭṭhitaṃ bhattan”ti.
   Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṃ pakkāmi. Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ– “brahmāyu, bhante, brāhmaṇo kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. Brahmāyu, bhikkhave, brāhmaṇo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Brahmāyusuttaṃ niṭṭhitaṃ paṭhamaṃ.
漢巴經文比對(莊春江作):
  「威儀禮節(MA.161)」,南傳作「舉止行為」(iriyāpathamassa,另譯為「威儀路;行住坐臥方式」),智髻比丘長老英譯為「他的行為」(his behaviour)。
  「衣不近體(MA.161)」,南傳作「在身上是不黏著的」(na ca kāyasmiṃ allīnaṃ),智髻比丘長老英譯為「不太緊」(nor too tight)。
  「極身力坐(MA.161)」,南傳作「扔身體入座位中」(āsanasmiṃ kāyaṃ pakkhipati),智髻比丘長老英譯為「丟身體入座位」(throw his body onto the seat)。
  「復內後摶(MA.161)」,南傳作「然後來到隨後的一口食物」(athāparaṃ ālopaṃ upanāmeti),智髻比丘長老英譯為「然後他取另外一口」(then he takes another mouthful)。
  「亦不為鉢(MA.161)」,南傳作「以及不過度在鉢上守護的」(na ca ativelānurakkhī pattasmiṃ),智髻比丘長老英譯為「也不對它過分熱切想要」(nor over-solicitous about it)。
  「不毀呰此食(MA.161)」,南傳作「不責難那一餐」(na taṃ bhattaṃ garahati),智髻比丘長老英譯為「他不批評那一餐」(he does not do so criticising the meal)。
  「分了(MA.161)」,南傳作「不亂的」(avisārī,另譯作「分了的」),智髻比丘長老英譯為「和諧的」(euphonious)。