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[I. The First Teachings]
Brahmayàcanakathà
5. The Story about Brahmà's Request This section should be compared with DN 14, Mahàpadànasuttaü, the opening of the 3rd bhàõavàraü, said in relation to the Buddha Vipassã; MN 26 and 85, where the Buddha relates the same incident about himself; and SN Brahmàsaüyuttaü, 1.6.1, which is similar to here.01
Atha kho Bhagavà sattàhassa accayena,
Then with the passing of seven days, the Gracious One,
tamhà samàdhimhà vuññhahitvà,
after arising from that concentration,
Ràjàyatanamålà yena Ajapàlanigrodho tenupasaïkami,
approached the Goatherd's Banyan (tree) from the root of the Royal (tree),
tatra sudaü Bhagavà Ajapàlanigrodhamåle viharati.
and there the Gracious One dwelt at the root of the Goatherd's Banyan (tree).
Atha kho Bhagavato rahogatassa pañisallãnassa,
Then when the Gracious One had gone into solitude, into seclusion,
evaü cetaso parivitakko udapàdi:
this reflection arose in his mind:
ßAdhigato kho mayàyaü Dhammo gambhãro duddaso duranubodho,
ßThis Dhamma I have attained is deep, hard to see, hard to understand,
santo paõãto atakkàvacaro nipuõo paõóitavedanãyo.
peaceful, excellent, beyond the sphere of logic, profound, understandable (only) to the wise.
âlayaràmà kho panàyaü pajà àlayaratà àlayasammudità,
But this generation delights in desire, Comm: sattà paÿcakàmaguõe allãyanti, tasmà te àlayà ti vuccanti; beings attach to the five strands of sensual pleasures, therefore they have desire is said.02 is devoted to desire, gladdened by desire,
àlayaràmàya kho pana pajàya àlayaratàya àlayasammuditàya
and for a generation delighting in desire, devoted to desire, gladdened by desire
duddasaü idaü ñhànaü, yad-idaü: idappaccayatàpañiccasamuppàdo.
this thing is hard to see, that is to say: conditionality and conditional origination. Defined in this way, as a dvanda compound, in the commentary.03
Idam-pi kho ñhànaü sududdasaü, yad-idaü:
This thing also is very hard to see, that is to say:
sabbasaïkhàrasamatho,
the tranquilising of all processes,
sabbåpadhipañinissaggo,
the letting go of all bases for cleaving,
taõhakkhayo,
the end of craving,
viràgo,
dispassion,
nirodho,
cessation,
Nibbànaü.
Emancipation. Two versions of this reflection are found in Girimànandasutta (AN 10:60) where they are known as Viràgasaÿÿà and Nirodhasaÿÿà.04
Ahaÿ-ce va kho pana Dhammaü deseyyaü pare ca me na àjàneyyuü
But if I were to teach the Dhamma and others did not understand me
so mamassa kilamatho sà mamassa vihesà.û ti
that would be tiring for me, that would be troublesome to me.û
Apissu Bhagavantaü imà anacchariyà gàthàyo pañibhaüsu pubbe assutapubbà:
Further these truly wonderful verses, Comm: anacchariyà ti anu acchariyà; rather than being derived from na + acchariya, not wonderful, which gives the opposite meaning.05 unheard previously in the past, occurred to the Gracious One: As well as the following Lalitavistara 25.1 has another verse in Jagatã/Tuññhubha metre on the hesitation: Gambhãra èànto virajaþ prabhàsvaraþ, pràpto mi dharmo hyamÔto 'saüskÔtaþ, deèeya càhaü na parasya jàne, yan-nåna tåùõã pavane vaseyam; deep, peaceful, unstained, luminous is the unconditioned Deathless state attained by me, I shall not teach to other people, what if I were to live quietly in the forest?06
ßKicchena me adhigataü halan-dàni pakàsituü?
ßNow is it suitable Comm: halan-ti ettha hakàro nipàtamatto; alan-ti attho.07 for me to explain what was attained with difficulty?
Ràgadosaparetehi nàyaü Dhammo susambudho.
For those overcome by passion and hatred this Dhamma is not easily understood.
Pañisotagàmiü nipuõaü gambhãraü duddasaü aõuü,
Going against the stream, Comm: Nibbànagàmin-ti attho; going to Emancipation is the meaning.08 it is profound, deep, hard to see, subtle,
Ràgarattà na dakkhanti, tamokkhandhena àvuñà.û ti
Those delighting in passion, Comm: kàmaràgabhavaràgadiññhiràgena rattà; delighting through delighting in sensuality, delighting in continuity in existence, delighting in views.09 obstructed by darkness, will not see (it).û cf. Mahàvastå vol. iii. p. 314, has the verses in reverse order, and has a different last line: pratièrotagàminaü màrgaü gambhãraü durdÔèaü [mama], na ràgaraktà dracyanti alaü dàni prakàèituü, kÔccheõa me adhigato alaü dàni prakàèituü, anuèrotaü hi vudyanti kàmeùu grasità naràþ; the last line means: those people who grasp at sensual pleasure are said to be going with the stream. Lalitavistara is similar.10
Itiha Bhagavato pañisaÿcikkhato
Such was the Gracious One's reflection
appossukkatàya cittaü namati, no Dhammadesanàya.
and his mind inclined to inaction, A much disputed term, it is made up of appa-, little, few, and -ussukka-, endeavour, action, and -tà, which adds abstract meaning, little-endeavour-ness. Appossukkatàya and Dhammadesanàya are datives with infinitive meaning. This hesitation to teach is ascribed to all the Buddhas in Jà Nid.11 not to teaching the Dhamma.
Atha kho Brahmuno Sahampatissa,
Then to Brahmà Sahampati, Described as jeññhaMahàbrahmà, the most senior of the great Brahmàs, according to DPPN.12
Bhagavato cetasà cetoparivitakkam-aÿÿàya etad-ahosi:
knowing with his mind the reflection in the mind of the Gracious One, this (thought) occurred:
ßNassati vata bho loko, vinassati vata bho loko,
ßThe world is surely going to destruction, the world is surely going to complete destruction,
yatra hi nàma Tathàgatassa Arahato Sammàsambuddhassa
wherever the Realised One, the Worthy One, the Perfect Sambuddha's
appossukkatàya cittaü namati no Dhammadesanàyàû ti.
mind inclines to inaction, not to teaching the Dhamma.û
Atha kho Brahmà Sahampati seyyathà pi nàma balavà puriso
Then Brahmà Sahampati, just as a strong man
sammiÿjitaü và bàhaü pasàreyya pasàritaü và bàhaü sammiÿjeyya
might stretch out a bent arm, or bend in an outstretched arm,
evam-eva Brahmaloke antarahito Bhagavato purato pàtur-ahosi.
so did he vanish from the Brahmà world and appear in front of the Gracious One. Comm: dasasu cakkavàëasahassesu Mahàbrahmàno gahetvà, àgamma Bhagavato purato pàtur-ahosi; having taken (all) the Mahàbrahmà-s from the ten-thousand world-systems, he came and appeared in front of the Gracious One. Jà Nid: dasahi cakkavàëasahassehi Sakka-Suyàma-Santusita-Sunimmitavasavatti-Mahàbrahmàno àdàya, having taken (all) the Sakkas, Suyàmas, Santusitas, Sunimmitavasavatti-s, and MahàBrahmà-s from the ten thousand world-systems.13
Atha kho Brahmà Sahampati, ekaüsaü uttaràsaïgaü karitvà,
Then Brahmà Sahampati, after arranging his upper robe on one shoulder,
dakkhiõaü jàõumaõóalaü pañhaviyaü nihantvà,
placing his right knee on the earth,
yena Bhagavà tenaÿjaliü paõàmetvà, Bhagavantaü etad-avoca:
and raising his hands in respectful salutation, said this to the Gracious One:
ßDesetu Bhante Bhagavà Dhammaü desetu Sugato Dhammaü,
ßLet the Gracious One preach the Dhamma, venerable Sir, let the Fortunate One preach the Dhamma,
santi sattà apparajakkhajàtikà assavanatà Dhammassa parihàyanti,
there are beings with little dust Comm: ràgadosamoharajaü; the dust of passion, hatred, and delusion.14 on the eyes who are perishing through not hearing the Dhamma,
bhavissanti Dhammassa aÿÿàtàroû ti.
there will be those who understand the Dhamma.û Comm: aÿÿàtàro ti pañivijjhitàro; those who understand means those who penetrate. Although this last clause is awkward, the meaning seems straightforward, and I am not quite sure how Mrs. C F Rhys-Davids arrives at They who come to know ... will come to be, will become; or I. Horner, who follows her with: They who learn will grow. BD, IV, p. 8, which both obscures and changes the meaning.15
Idam-avoca Brahmà Sahampati, idaü vatvàna athàparaü etad-avoca:
Brahmà Sahampati said this, and after saying this he said something more:
ßPàtår-ahosi Magadhesu pubbe
ßFormerly there appeared amongst the Magadhans
Dhammo asuddho samalehi cintito,
An impure Dhamma, invented by those still stained, Comm: chahi Satthàrehi cintito; invented by the six Teachers. It means the six famous teachers in Lord Buddha's time: Påraõa Kassapa, Makkhali Gosàla, Ajita Kesakambali, Pakudha Kaccàyana, Saÿjaya Belaññhaputta, and Nigaõñha Nàñaputta.16
Apàpuretaü Amatassa dvàraü
Open this door Comm: Amatassa Nibbànassa dvàrabhåtaü Ariyamaggaü; the Noble Path which is the true door to the Deathless Emancipation.17 to the Deathless
Suõantu Dhammaü Vimalenànubuddhaü.
Let them hear the Dhamma understood by the Pure One.
Sele yathà pabbatam-uddhaniññhito
As one who is standing on a rock on the top of a mountain
Yathà pi passe janataü samantato
Can see the people on all sides
Tathåpamaü Dhammamayaü Sumedha
In the same way, One of Great Wisdom, having ascended
Pàsàdam-àruyha Samantacakkhu,
The Palace made from Dhamma, Visionary One,
Sokàvatiõõaü janataü Apetasoko Avekkhassu,
Look down on the people overcome by grief, One Free of Grief,
jàtijaràbhibhåtaü.
on those overcome by birth and old-age. cf. Dhp 28: Paÿÿàpàsàdam-àruyha, Asoko sokiniü pajaü, pabbataññho va bhummaññhe Dhãro bàle avekkhati; having ascended the Palace of Wisdom, sorrow-free amongst the sorrowing people, standing on a mountain-top the Wise One sees the fools stood on the ground (below). Although the wording is similar the sentiment is quite different, with the text expressing compassion, and the Dhp verse aloofness.18
Uññhehi Vãra Vijitasaïgàma, Satthavàha Anaõa vicara loke.
Rise up, O Hero, Victorious in Battle, Comm: Devaputtamaccukilesàbhisaïkhàramàrànaü vijitattà; having victory over Màra (as) Divinity, death, defilements, and the accumulation (of processes leading to rebirth).19 Caravan-Leader, Debtless One, travel through the world.
Desassu Bhagavà Dhammaü, aÿÿàtàro bhavissantãû ti.
Let the Gracious One teach the Dhamma, there will be those who understand.û
Evaü vutte, Bhagavà Brahmànaü Sahampatiü etad-avoca:
After this was said, The Gracious One said this to Brahmà Sahampati:
ßMayhaü kho Brahme etad-ahosi:
ßThis occurred to me, Brahmà:
`Adhigato kho mayàyaü Dhammo gambhãro duddaso duranubodho,
`This Dhamma I have attained is deep, hard to see, hard to understand,
santo paõãto atakkàvacaro nipuõo paõóitavedanãyo.
peaceful, excellent, beyond the sphere of logic, profound, understandable (only) to the wise.
âlayaràmà kho panàyaü pajà àlayaratà àlayasammudità
But this generation delights in desire, is devoted to desire, gladdened by desire,
àlayaràmàya kho pana pajàya àlayaratàya àlayasammuditàya
and for a generation delighting in desire, devoted to desire, gladdened by desire
duddasaü idaü ñhànaü, yad-idaü: idappaccayatàpañiccasamuppàdo.
this thing is hard to see, that is to say: conditionality and conditional origination.
Idam-pi kho ñhànaü sududdasaü, yad-idaü:
This thing also is very hard to see, that is to say:
sabbasaïkhàrasamatho,
the tranquilising of all processes,
sabbåpadhipañinissaggo,
the letting go of all bases for cleaving,
taõhakkhayo,
the end of craving,
viràgo,
dispassion,
nirodho,
cessation,
Nibbànaü.
Emancipation.
Ahaÿ-ce va kho pana Dhammaü deseyyaü pare ca me na àjàneyyuü
But if I were to teach the Dhamma and others did not understand me
so mamassa kilamatho sà mamassa vihesà.' ti
that would be tiring for me, that would be troublesome to me.'
Apissu maü Brahme imà anacchariyà gàthàyo pañibhaüsu pubbe assutapubbà:
Further these truly wonderful verses, unheard previously in the past, Brahmà, occurred to me:
`Kicchena me adhigataü halan-dàni pakàsituü?
`Now is it suitable for me to explain what was attained with difficulty?
Ràgadosaparetehi nàyaü Dhammo susambudho.
For those overcome by passion and hatred this Dhamma is not easily understood.
Pañisotagàmiü nipuõaü gambhãraü duddasaü aõuü,
Going against the stream, it is profound, deep, hard to see, subtle,
Ràgarattà na dakkhanti, tamokkhandhena àvuñà.' ti
Those delighting in passion, obstructed by darkness, will not see (it).'
Itiha me pañisaÿcikkhato
Such was my reflection
appossukkatàya cittaü namati, no Dhammadesanàyà.û ti
and my mind inclined to inaction, not to teaching the Dhamma.û
Dutiyam-pi kho Brahmà Sahampatiü Bhagavantaü etad-avoca:
For a second time Brahmà Sahampati said this to the Gracious One:
ßDesetu Bhante Bhagavà Dhammaü desetu Sugato Dhammaü
ßLet the Gracious One preach the Dhamma, venerable Sir, let the Fortunate One
preach the Dhamma,
santi sattà apparajakkhajàtikà assavanatà Dhammassa parihàyanti,
there are beings with little dust on the eyes who are perishing through not hearing the Dhamma,
bhavissanti Dhammassa aÿÿàtàroû ti.
there will be those who understand the Dhamma.û
Idam-avoca Brahmà Sahampati, idaü vatvàna athàparaü etad-avoca:
Brahmà Sahampati said this, and after saying this he said something more:
ßPàtår-ahosi Magadhesu pubbe
ßFormerly there appeared amongst the Magadhans
Dhammo asuddho samalehi cintito,
An impure Dhamma, invented by those still stained,
Apàpuretaü Amatassa dvàraü
Open this door to the Deathless
Suõantu Dhammaü Vimalenànubuddhaü.
Let them hear the Dhamma understood by the Pure One.
Sele yathà pabbatamuddhaniññhito
As one who is standing on a rock on the top of a mountain
Yathà pi passe janataü samantato
Can see the people on all sides
Tathåpamaü Dhammamayaü Sumedha
In the same way, One of Great Wisdom, having ascended
Pàsàdam-àruyha Samantacakkhu,
The Palace made from Dhamma, Visionary One,
Sokàvatiõõaü janataü Apetasoko Avekkhassu,
Look down on the people overcome by grief, One Free of Grief,
jàtijaràbhibhåtaü.
on those overcome by birth and old-age.
Uññhehi Vãra Vijitasaïgàma, Satthavàha Anaõa vicara loke.
Rise up, O Hero, Victorious in Battle, Caravan-Leader, Debtless One, travel through the world.
Desassu Bhagavà Dhammaü, aÿÿàtàro bhavissantãû ti.
Let the Gracious One teach the Dhamma, there will be those who understand.û
Dutiyam-pi kho Bhagavà Brahmànaü Sahampatãnaü etad-avoca:
For a second time the Gracious One said this to Brahmà Sahampati:
ßMayhaü kho Brahme etad-ahosi:
ßThis occurred to me, Brahmà:
`Adhigato kho mayàyaü Dhammo gambhãro duddaso duranubodho,
`This Dhamma I have attained is deep, hard to see, hard to understand,
santo paõãto atakkàvacaro nipuõo paõóitavedanãyo.
peaceful, excellent, beyond the sphere of logic, profound, understandable (only) to the wise.
âlayaràmà kho panàyaü pajà àlayaratà àlayasammudità,
But this generation delights in desire, is devoted to desire, gladdened by desire,
àlayaràmàya kho pana pajàya àlayaratàya àlayasammuditàya
and for a generation delighting in desire, devoted to desire, gladdened by desire
duddasaü idaü ñhànaü, yad-idaü: idappaccayatàpañiccasamuppàdo.
this thing is hard to see, that is to say: conditionality and conditional origination.
Idam-pi kho ñhànaü sududdasaü, yad-idaü:
This thing also is very hard to see, that is to say:
sabbasaïkhàrasamatho,
the tranquilising of all processes,
sabbåpadhipañinissaggo,
the letting go of all bases for cleaving,
taõhakkhayo,
the end of craving,
viràgo,
dispassion,
nirodho,
cessation,
Nibbànaü.
Emancipation.
Ahaÿ-ce va kho pana Dhammaü deseyyaü pare ca me na àjàneyyuü
But if I were to teach the Dhamma and others did not understand me
so mamassa kilamatho sà mamassa vihesà.' ti
that would be tiring for me, that would be troublesome to me.'
Apissu maü Brahme imà anacchariyà gàthàyo pañibhaüsu pubbe assutapubbà:
Further these truly wonderful verses, unheard previously in the past, Brahmà, occurred to me:
`Kicchena me adhigataü halan-dàni pakàsituü?
`Now, is it suitable for me to explain what was attained with difficulty?
Ràgadosaparetehi nàyaü Dhammo susambudho.
For those overcome by passion and hatred this Dhamma is not easily understood.
Pañisotagàmiü nipuõaü gambhãraü duddasaü aõuü,
Going against the stream, it is profound, deep, hard to see, subtle,
Ràgarattà na dakkhanti, tamokkhandhena àvuñà.' ti
Those delighting in passion, obstructed by darkness, will not see (it).'
Itiha me pañisaÿcikkhato
Such was my reflection
appossukkatàya cittaü namati, no Dhammadesanàyà.û ti
and my mind inclined to inaction, not to teaching the Dhamma.û
Tatiyam-pi kho Brahmà Sahampatiü Bhagavantaü etad-avoca:
For a third time Brahmà Sahampati said this to the Gracious One:
ßDesetu Bhante Bhagavà Dhammaü desetu Sugato Dhammaü,
ßLet the Gracious One preach the Dhamma, venerable Sir, let the Fortunate One
preach the Dhamma,
santi sattà apparajakkhajàtikà assavanatà Dhammassa parihàyanti,
there are beings with little dust on the eyes who are perishing through not hearing the Dhamma,
bhavissanti Dhammassa aÿÿàtàroû ti.
there will be those who understand the Dhamma.û
Idam-avoca Brahmà Sahampati, idaü vatvàna athàparaü etad-avoca:
Brahmà Sahampati said this, and after saying this he said something more:
ßPàtår-ahosi Magadhesu pubbe
ßFormerly there appeared amongst the Magadhans
Dhammo asuddho samalehi cintito,
An impure Dhamma, invented by those still stained,
Apàpuretaü Amatassa dvàraü
Open this door to the Deathless
Suõantu Dhammaü Vimalenànubuddhaü.
Let them hear the Dhamma understood by the Pure One.
Sele yathà pabbatamuddhaniññhito
As one who is standing on a rock on the top of a mountain
Yathà pi passe janataü samantato
Can see the people on all sides
Tathåpamaü Dhammamayaü Sumedha
In the same way, One of Great Wisdom, having ascended
Pàsàdam-àruyha Samantacakkhu,
The Palace made from Dhamma, Visionary One,
Sokàvatiõõaü janataü Apetasoko Avekkhassu,
Look down on the people overcome by grief, One Free of Grief,
jàtijaràbhibhåtaü.
on those overcome by birth and old-age.
Uññhehi Vãra Vijitasaïgàma, Satthavàha Anaõa vicara loke.
Rise up, O Hero, Victorious in Battle, Caravan-Leader, Debtless One, travel through the world.
Desassu Bhagavà Dhammaü, aÿÿàtàro bhavissantãû ti.
Let the Gracious One teach the Dhamma, there will be those who understand.û
Atha kho Bhagavà Brahmuno ca ajjhesanaü viditvà,
Then the Gracious One, having understood Brahmà's request,
sattesu ca kàruÿÿataü pañicca Buddhacakkhunà lokaü volokesi.
out of kindness looked at beings around the world with his Buddha-eye. Comm: Buddhacakkhunà ti indriyaparopariyattaÿàõena ca àsayànusayaÿàõena ca; Buddha-eye (here) means with his knowledge of the disposition of others' faculties and with his knowledge of their underlying tendencies.20
Addasà kho Bhagavà Buddhacakkhunà lokaü volokento
While looking around the world with his Buddha-eye the Gracious One saw
satte apparajakkhe mahàrajakkhe tikkhindriye mudindriye,
beings having little dust on the eyes, having great dust on the eyes, having sharp faculties, having undeveloped faculties,
svàkàre dvàkàre suviÿÿàpaye duviÿÿàpaye,
having good conditions, having poor conditions, easy to instruct, hard to instruct,
appekacce paralokavajjabhayadassàvino viharante.
and (only) some who dwelt seeing danger in what is blameworthy and in the next world. So explained by the Commentary: paralokaÿ-ca vajjaÿ-ca bhayato passanti.21
Seyyathà pi nàma uppaliniyaü và paduminiyaü và puõóarãkiniyaü và
Just as with water-lilies or lotuses or white lotuses
appekaccàni uppalàni và padumàni và puõóarãkàni và,
some of those water-lilies or lotuses or white lotuses,
udake jàtàni udake saüvaóóhàni udakànuggatàni anto nimuggaposãni,
born in the water, flourishing in the water, not rising above water, are nourished from inside the depths,
appekaccàni uppalàni và padumàni và puõóarãkàni và,
some of those water-lilies or lotuses or white lotuses,
udake jàtàni udake saüvaóóhàni samodakaü ñhitàni,
born in the water, flourishing in the water, stand level with the water,
appekaccàni uppalàni và padumàni và puõóarãkàni và,
some of those water-lilies or lotuses or white lotuses,
udake jàtàni udake saüvaóóhàni udakà accuggamma tiññhanti,
born in the water, flourishing in the water, stand above the water,
anupalittàni udakena.
and are untouched by the water. The simile offered here gives three possibilities: being below, level with and above the water, but the text it illustrates offers only two: being with or without dust on the eyes, etc. which is curious.22
Evam-eva Bhagavà Buddhacakkhunà lokaü volokento addasa
Even so while looking around the world with his Buddha-eye the Gracious One saw
satte apparajakkhe mahàrajakkhe tikkhindriye mudindriye,
beings having little dust on the eyes, having great dust on the eyes, having sharp faculties, having undeveloped faculties,
svàkàre dvàkàre suviÿÿàpaye duviÿÿàpaye,
having good conditions, having poor conditions, easy to instruct, hard to instruct,
appekacce paralokavajjabhayadassàvino viharante,
and (only) some who dwelt seeing danger in what is blameworthy and in the next world,
disvàna Brahmànaü Sahampatiü gàthàya ajjhabhàsi:
and having seen (it) he recited this verse to Brahmà Sahampati:
ßApàrutà te Amatassa dvàrà,
ßOpen for you are the doors to the Deathless,
Ye sotavanto pamuÿcantu saddhaü.
Whoever has ears let them release their faith. Horner: let them renounce their faith; however the Sub-commentary says: mayà desite Dhamme mayi ca attano saddahanàkàraü uññhàpentå ti attho; let them raise the state of faith in the Dhamma taught by me myself is the meaning. Lalitavistara 25.34 agrees with the latter: pravièanti èraddhà, let them undertake faith.23
Vihiüsasaÿÿã paguõaü na bhàsiü,
o Perceiving trouble, Brahmà, I did not speak amongst humans,
Dhammaü paõãtaü manujesu Brahme!û ti
About what was hard-learned, the excellent Dhamma!û
Atha kho Brahmà Sahampati:
Then Brahmà Sahampati (thought):
ßKatàvakàso khomhi Bhagavatà Dhammadesanàyà,û ti
ßI have obtained consent for the Gracious One to teach the Dhamma,û
Bhagavantaü abhivàdetvà, padakkhiõaü katvà tatthevantaradhàyi.
and after worshipping the Gracious One, and circumambulating him, he vanished right there.
Brahmayàcanakathà Niññhità
The Story about Brahmà's request is Finished