[I. The First Teachings]

Brahmayācanakathā
5. The Story about Brahmā's Request This section should be compared with DN 14, Mahāpadānasuttaṁ, the opening of the 3rd bhāṇavāraṁ, said in relation to the Buddha Vipassī; MN 26 and 85, where the Buddha relates the same incident about himself; and SN Brahmāsaṁyuttaṁ, 1.6.1, which is similar to here.01

Atha kho Bhagavā sattāhassa accayena,
Then with the passing of seven days, the Gracious One,

tamhā samādhimhā vuṭṭhahitvā,
after arising from that concentration,

Rājāyatanamūlā yena Ajapālanigrodho tenupasaṅkami,
approached the Goatherd's Banyan (tree) from the root of the Royal (tree),

tatra sudaṁ Bhagavā Ajapālanigrodhamūle viharati.
and there the Gracious One dwelt at the root of the Goatherd's Banyan (tree).

Atha kho Bhagavato rahogatassa paṭisallīnassa,
Then when the Gracious One had gone into solitude, into seclusion,

evaṁ cetaso parivitakko udapādi:
this reflection arose in his mind:

“Adhigato kho mayāyaṁ Dhammo gambhīro duddaso duranubodho,
“This Dhamma I have attained is deep, hard to see, hard to understand,

santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
peaceful, excellent, beyond the sphere of logic, profound, understandable (only) to the wise.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā,
But this generation delights in desire, Comm: sattā pañcakāmaguṇe allīyanti, tasmā te ālayā 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,

ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya
and for a generation delighting in desire, devoted to desire, gladdened by desire

duddasaṁ idaṁ ṭhānaṁ, yad-idaṁ: idappaccayatāpaṭiccasamuppādo.
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 ṭhānaṁ sududdasaṁ, yad-idaṁ:
This thing also is very hard to see, that is to say:

sabbasaṅkhārasamatho,
the tranquilising of all processes,

sabbūpadhipaṭinissaggo,
the letting go of all bases for cleaving,

taṇhakkhayo,
the end of craving,

virāgo,
dispassion,

nirodho,
cessation,

Nibbānaṁ.
Emancipation. Two versions of this reflection are found in Girimānandasutta (AN 10:60) where they are known as Virāgasaññā and Nirodhasaññā.04

Ahañ-ce va kho pana Dhammaṁ deseyyaṁ pare ca me na ājāneyyuṁ
But if I were to teach the Dhamma and others did not understand me

so mamassa kilamatho sā mamassa vihesā.” ti
that would be tiring for me, that would be troublesome to me.”

Apissu Bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
Further these truly wonderful verses, Comm: anacchariyā ti anu acchariyā; 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 Jagatī/Tuṭṭhubha metre on the hesitation: Gambhīra śānto virajaḥ prabhāsvaraḥ, prāpto mi dharmo hyamṛto 'saṁskṛtaḥ, deśeya cāhaṁ na parasya jāne, yan-nūna tūṣṇī 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

“Kicchena me adhigataṁ halan-dāni pakāsituṁ?
“Now is it suitable Comm: halan-ti ettha hakāro nipātamatto; alan-ti attho.07 for me to explain what was attained with difficulty?

Rāgadosaparetehi nāyaṁ Dhammo susambudho.
For those overcome by passion and hatred this Dhamma is not easily understood.

Paṭisotagāmiṁ nipuṇaṁ gambhīraṁ duddasaṁ aṇuṁ,
Going against the stream, Comm: Nibbānagāmin-ti attho; going to Emancipation is the meaning.08 it is profound, deep, hard to see, subtle,

Rāgarattā na dakkhanti, tamokkhandhena āvuṭā.” ti
Those delighting in passion, Comm: kāmarāgabhavarāgadiṭṭhirāgena rattā; delighting through delighting in sensuality, delighting in continuity in existence, delighting in views.09 obstructed by darkness, will not see (it).” cf. Mahāvastū vol. iii. p. 314, has the verses in reverse order, and has a different last line: pratiśrotagāminaṁ mārgaṁ gambhīraṁ durdṛśaṁ [mama], na rāgaraktā dracyanti alaṁ dāni prakāśituṁ, kṛccheṇa me adhigato alaṁ dāni prakāśituṁ, anuśrotaṁ hi vudyanti kāmeṣu grasitā narāḥ; 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 paṭisañcikkhato
Such was the Gracious One's reflection

appossukkatāya cittaṁ namati, no Dhammadesanāya.
and his mind inclined to inaction, A much disputed term, it is made up of appa-, little, few, and -ussukka-, endeavour, action, and -tā, which adds abstract meaning, little-endeavour-ness. Appossukkatāya and Dhammadesanāya are datives with infinitive meaning. This hesitation to teach is ascribed to all the Buddhas in Jā Nid.11 not to teaching the Dhamma.

Atha kho Brahmuno Sahampatissa,
Then to Brahmā Sahampati, Described as jeṭṭhaMahābrahmā, the most senior of the great Brahmās, according to DPPN.12

Bhagavato cetasā cetoparivitakkam-aññāya etad-ahosi:
knowing with his mind the reflection in the mind of the Gracious One, this (thought) occurred:

“Nassati vata bho loko, vinassati vata bho loko,
“The world is surely going to destruction, the world is surely going to complete destruction,

yatra hi nāma Tathāgatassa Arahato Sammāsambuddhassa
wherever the Realised One, the Worthy One, the Perfect Sambuddha's

appossukkatāya cittaṁ namati no Dhammadesanāyā” ti.
mind inclines to inaction, not to teaching the Dhamma.”

Atha kho Brahmā Sahampati seyyathā pi nāma balavā puriso
Then Brahmā Sahampati, just as a strong man

sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya
might stretch out a bent arm, or bend in an outstretched arm,

evam-eva Brahmaloke antarahito Bhagavato purato pātur-ahosi.
so did he vanish from the Brahmā world and appear in front of the Gracious One. Comm: dasasu cakkavāḷasahassesu Mahābrahmāno gahetvā, āgamma Bhagavato purato pātur-ahosi; having taken (all) the Mahābrahmā-s from the ten-thousand world-systems, he came and appeared in front of the Gracious One. Jā Nid: dasahi cakkavāḷasahassehi Sakka-Suyāma-Santusita-Sunimmitavasavatti-Mahābrahmāno ādāya, having taken (all) the Sakkas, Suyāmas, Santusitas, Sunimmitavasavatti-s, and MahāBrahmā-s from the ten thousand world-systems.13

Atha kho Brahmā Sahampati, ekaṁsaṁ uttarāsaṅgaṁ karitvā,
Then Brahmā Sahampati, after arranging his upper robe on one shoulder,

dakkhiṇaṁ jāṇumaṇḍalaṁ paṭhaviyaṁ nihantvā,
placing his right knee on the earth,

yena Bhagavā tenañjaliṁ paṇāmetvā, Bhagavantaṁ etad-avoca:
and raising his hands in respectful salutation, said this to the Gracious One:

“Desetu Bhante Bhagavā Dhammaṁ desetu Sugato Dhammaṁ,
“Let the Gracious One preach the Dhamma, venerable Sir, let the Fortunate One preach the Dhamma,

santi sattā apparajakkhajātikā assavanatā Dhammassa parihāyanti,
there are beings with little dust Comm: rāgadosamoharajaṁ; the dust of passion, hatred, and delusion.14 on the eyes who are perishing through not hearing the Dhamma,

bhavissanti Dhammassa aññātāro” ti.
there will be those who understand the Dhamma.” Comm: aññātāro ti paṭivijjhitāro; 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 Brahmā Sahampati, idaṁ vatvāna athāparaṁ etad-avoca:
Brahmā Sahampati said this, and after saying this he said something more:

“Pātūr-ahosi Magadhesu pubbe
“Formerly there appeared amongst the Magadhans

Dhammo asuddho samalehi cintito,
An impure Dhamma, invented by those still stained, Comm: chahi Satthārehi cintito; invented by the six Teachers. It means the six famous teachers in Lord Buddha's time: Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambali, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, and Nigaṇṭha Nāṭaputta.16

Apāpuretaṁ Amatassa dvāraṁ
Open this door Comm: Amatassa Nibbānassa dvārabhūtaṁ Ariyamaggaṁ; the Noble Path which is the true door to the Deathless Emancipation.17 to the Deathless

Suṇantu Dhammaṁ Vimalenānubuddhaṁ.
Let them hear the Dhamma understood by the Pure One.

 

Sele yathā pabbatam-uddhaniṭṭhito
As one who is standing on a rock on the top of a mountain

Yathā pi passe janataṁ samantato
Can see the people on all sides

Tathūpamaṁ Dhammamayaṁ Sumedha
In the same way, One of Great Wisdom, having ascended

Pāsādam-āruyha Samantacakkhu,
The Palace made from Dhamma, Visionary One,

 

Sokāvatiṇṇaṁ janataṁ Apetasoko Avekkhassu,
Look down on the people overcome by grief, One Free of Grief,

jātijarābhibhūtaṁ.
on those overcome by birth and old-age. cf. Dhp 28: Paññāpāsādam-āruyha, Asoko sokiniṁ pajaṁ, pabbataṭṭho va bhummaṭṭhe Dhīro bāle 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

Uṭṭhehi Vīra Vijitasaṅgāma, Satthavāha Anaṇa vicara loke.
Rise up, O Hero, Victorious in Battle, Comm: Devaputtamaccukilesābhisaṅkhāramārānaṁ vijitattā; having victory over Māra (as) Divinity, death, defilements, and the accumulation (of processes leading to rebirth).19 Caravan-Leader, Debtless One, travel through the world.

Desassu Bhagavā Dhammaṁ, aññātāro bhavissantī” ti.
Let the Gracious One teach the Dhamma, there will be those who understand.”

Evaṁ vutte, Bhagavā Brahmānaṁ Sahampatiṁ etad-avoca:
After this was said, The Gracious One said this to Brahmā Sahampati:

“Mayhaṁ kho Brahme etad-ahosi:
“This occurred to me, Brahmā:

‘Adhigato kho mayāyaṁ Dhammo gambhīro duddaso duranubodho,
‘This Dhamma I have attained is deep, hard to see, hard to understand,

santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
peaceful, excellent, beyond the sphere of logic, profound, understandable (only) to the wise.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā
But this generation delights in desire, is devoted to desire, gladdened by desire,

ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya
and for a generation delighting in desire, devoted to desire, gladdened by desire

duddasaṁ idaṁ ṭhānaṁ, yad-idaṁ: idappaccayatāpaṭiccasamuppādo.
this thing is hard to see, that is to say: conditionality and conditional origination.

Idam-pi kho ṭhānaṁ sududdasaṁ, yad-idaṁ:
This thing also is very hard to see, that is to say:

sabbasaṅkhārasamatho,
the tranquilising of all processes,

sabbūpadhipaṭinissaggo,
the letting go of all bases for cleaving,

taṇhakkhayo,
the end of craving,

virāgo,
dispassion,

nirodho,
cessation,

Nibbānaṁ.
Emancipation.

Ahañ-ce va kho pana Dhammaṁ deseyyaṁ pare ca me na ājāneyyuṁ
But if I were to teach the Dhamma and others did not understand me

so mamassa kilamatho sā mamassa vihesā.’ ti
that would be tiring for me, that would be troublesome to me.’

Apissu maṁ Brahme imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
Further these truly wonderful verses, unheard previously in the past, Brahmā, occurred to me:

‘Kicchena me adhigataṁ halan-dāni pakāsituṁ?
‘Now is it suitable for me to explain what was attained with difficulty?

Rāgadosaparetehi nāyaṁ Dhammo susambudho.
For those overcome by passion and hatred this Dhamma is not easily understood.

Paṭisotagāmiṁ nipuṇaṁ gambhīraṁ duddasaṁ aṇuṁ,
Going against the stream, it is profound, deep, hard to see, subtle,

Rāgarattā na dakkhanti, tamokkhandhena āvuṭā.’ ti
Those delighting in passion, obstructed by darkness, will not see (it).’

Itiha me paṭisañcikkhato
Such was my reflection

appossukkatāya cittaṁ namati, no Dhammadesanāyā.” ti
and my mind inclined to inaction, not to teaching the Dhamma.”

Dutiyam-pi kho Brahmā Sahampatiṁ Bhagavantaṁ etad-avoca:
For a second time Brahmā Sahampati said this to the Gracious One:

“Desetu Bhante Bhagavā Dhammaṁ desetu Sugato Dhammaṁ
“Let the Gracious One preach the Dhamma, venerable Sir, let the Fortunate One
preach the Dhamma,

santi sattā apparajakkhajātikā assavanatā Dhammassa parihāyanti,
there are beings with little dust on the eyes who are perishing through not hearing the Dhamma,

bhavissanti Dhammassa aññātāro” ti.
there will be those who understand the Dhamma.”

Idam-avoca Brahmā Sahampati, idaṁ vatvāna athāparaṁ etad-avoca:
Brahmā Sahampati said this, and after saying this he said something more:

“Pātūr-ahosi Magadhesu pubbe
“Formerly there appeared amongst the Magadhans

Dhammo asuddho samalehi cintito,
An impure Dhamma, invented by those still stained,

Apāpuretaṁ Amatassa dvāraṁ
Open this door to the Deathless

Suṇantu Dhammaṁ Vimalenānubuddhaṁ.
Let them hear the Dhamma understood by the Pure One.

 

Sele yathā pabbatamuddhaniṭṭhito
As one who is standing on a rock on the top of a mountain

Yathā pi passe janataṁ samantato
Can see the people on all sides

Tathūpamaṁ Dhammamayaṁ Sumedha
In the same way, One of Great Wisdom, having ascended

Pāsādam-āruyha Samantacakkhu,
The Palace made from Dhamma, Visionary One,

 

Sokāvatiṇṇaṁ janataṁ Apetasoko Avekkhassu,
Look down on the people overcome by grief, One Free of Grief,

jātijarābhibhūtaṁ.
on those overcome by birth and old-age.

Uṭṭhehi Vīra Vijitasaṅgāma, Satthavāha Anaṇa vicara loke.
Rise up, O Hero, Victorious in Battle, Caravan-Leader, Debtless One, travel through the world.

Desassu Bhagavā Dhammaṁ, aññātāro bhavissantī” ti.
Let the Gracious One teach the Dhamma, there will be those who understand.”

Dutiyam-pi kho Bhagavā Brahmānaṁ Sahampatīnaṁ etad-avoca:
For a second time the Gracious One said this to Brahmā Sahampati:

“Mayhaṁ kho Brahme etad-ahosi:
“This occurred to me, Brahmā:

‘Adhigato kho mayāyaṁ Dhammo gambhīro duddaso duranubodho,
‘This Dhamma I have attained is deep, hard to see, hard to understand,

santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
peaceful, excellent, beyond the sphere of logic, profound, understandable (only) to the wise.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā,
But this generation delights in desire, is devoted to desire, gladdened by desire,

ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya
and for a generation delighting in desire, devoted to desire, gladdened by desire

duddasaṁ idaṁ ṭhānaṁ, yad-idaṁ: idappaccayatāpaṭiccasamuppādo.
this thing is hard to see, that is to say: conditionality and conditional origination.

Idam-pi kho ṭhānaṁ sududdasaṁ, yad-idaṁ:
This thing also is very hard to see, that is to say:

sabbasaṅkhārasamatho,
the tranquilising of all processes,

sabbūpadhipaṭinissaggo,
the letting go of all bases for cleaving,

taṇhakkhayo,
the end of craving,

virāgo,
dispassion,

nirodho,
cessation,

Nibbānaṁ.
Emancipation.

Ahañ-ce va kho pana Dhammaṁ deseyyaṁ pare ca me na ājāneyyuṁ
But if I were to teach the Dhamma and others did not understand me

so mamassa kilamatho sā mamassa vihesā.’ ti
that would be tiring for me, that would be troublesome to me.’

Apissu maṁ Brahme imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
Further these truly wonderful verses, unheard previously in the past, Brahmā, occurred to me:

‘Kicchena me adhigataṁ halan-dāni pakāsituṁ?
‘Now, is it suitable for me to explain what was attained with difficulty?

Rāgadosaparetehi nāyaṁ Dhammo susambudho.
For those overcome by passion and hatred this Dhamma is not easily understood.

Paṭisotagāmiṁ nipuṇaṁ gambhīraṁ duddasaṁ aṇuṁ,
Going against the stream, it is profound, deep, hard to see, subtle,

Rāgarattā na dakkhanti, tamokkhandhena āvuṭā.’ ti
Those delighting in passion, obstructed by darkness, will not see (it).’

Itiha me paṭisañcikkhato
Such was my reflection

appossukkatāya cittaṁ namati, no Dhammadesanāyā.” ti
and my mind inclined to inaction, not to teaching the Dhamma.”

Tatiyam-pi kho Brahmā Sahampatiṁ Bhagavantaṁ etad-avoca:
For a third time Brahmā Sahampati said this to the Gracious One:

“Desetu Bhante Bhagavā Dhammaṁ desetu Sugato Dhammaṁ,
“Let the Gracious One preach the Dhamma, venerable Sir, let the Fortunate One
preach the Dhamma,

santi sattā apparajakkhajātikā assavanatā Dhammassa parihāyanti,
there are beings with little dust on the eyes who are perishing through not hearing the Dhamma,

bhavissanti Dhammassa aññātāro” ti.
there will be those who understand the Dhamma.”

Idam-avoca Brahmā Sahampati, idaṁ vatvāna athāparaṁ etad-avoca:
Brahmā Sahampati said this, and after saying this he said something more:

“Pātūr-ahosi Magadhesu pubbe
“Formerly there appeared amongst the Magadhans

Dhammo asuddho samalehi cintito,
An impure Dhamma, invented by those still stained,

Apāpuretaṁ Amatassa dvāraṁ
Open this door to the Deathless

Suṇantu Dhammaṁ Vimalenānubuddhaṁ.
Let them hear the Dhamma understood by the Pure One.

 

Sele yathā pabbatamuddhaniṭṭhito
As one who is standing on a rock on the top of a mountain

Yathā pi passe janataṁ samantato
Can see the people on all sides

Tathūpamaṁ Dhammamayaṁ Sumedha
In the same way, One of Great Wisdom, having ascended

Pāsādam-āruyha Samantacakkhu,
The Palace made from Dhamma, Visionary One,

 

Sokāvatiṇṇaṁ janataṁ Apetasoko Avekkhassu,
Look down on the people overcome by grief, One Free of Grief,

jātijarābhibhūtaṁ.
on those overcome by birth and old-age.

Uṭṭhehi Vīra Vijitasaṅgāma, Satthavāha Anaṇa vicara loke.
Rise up, O Hero, Victorious in Battle, Caravan-Leader, Debtless One, travel through the world.

Desassu Bhagavā Dhammaṁ, aññātāro bhavissantī” ti.
Let the Gracious One teach the Dhamma, there will be those who understand.”

Atha kho Bhagavā Brahmuno ca ajjhesanaṁ viditvā,
Then the Gracious One, having understood Brahmā's request,

sattesu ca kāruññataṁ paṭicca Buddhacakkhunā lokaṁ volokesi.
out of kindness looked at beings around the world with his Buddha-eye. Comm: Buddhacakkhunā ti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca; Buddha-eye (here) means with his knowledge of the disposition of others' faculties and with his knowledge of their underlying tendencies.20

Addasā kho Bhagavā Buddhacakkhunā lokaṁ volokento
While looking around the world with his Buddha-eye the Gracious One saw

satte apparajakkhe mahārajakkhe tikkhindriye mudindriye,
beings having little dust on the eyes, having great dust on the eyes, having sharp faculties, having undeveloped faculties,

svākāre dvākāre suviññāpaye duviññāpaye,
having good conditions, having poor conditions, easy to instruct, hard to instruct,

appekacce paralokavajjabhayadassāvino viharante.
and (only) some who dwelt seeing danger in what is blameworthy and in the next world. So explained by the Commentary: paralokañ-ca vajjañ-ca bhayato passanti.21

Seyyathā pi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā
Just as with water-lilies or lotuses or white lotuses

appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā,
some of those water-lilies or lotuses or white lotuses,

udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni,
born in the water, flourishing in the water, not rising above water, are nourished from inside the depths,

appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā,
some of those water-lilies or lotuses or white lotuses,

udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni,
born in the water, flourishing in the water, stand level with the water,

appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā,
some of those water-lilies or lotuses or white lotuses,

udake jātāni udake saṁvaḍḍhāni udakā accuggamma tiṭṭhanti,
born in the water, flourishing in the water, stand above the water,

anupalittāni 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 Bhagavā Buddhacakkhunā lokaṁ volokento addasa
Even so while looking around the world with his Buddha-eye the Gracious One saw

satte apparajakkhe mahārajakkhe tikkhindriye mudindriye,
beings having little dust on the eyes, having great dust on the eyes, having sharp faculties, having undeveloped faculties,

svākāre dvākāre suviññāpaye duviññāpaye,
having good conditions, having poor conditions, easy to instruct, hard to instruct,

appekacce paralokavajjabhayadassāvino viharante,
and (only) some who dwelt seeing danger in what is blameworthy and in the next world,

disvāna Brahmānaṁ Sahampatiṁ gāthāya ajjhabhāsi:
and having seen (it) he recited this verse to Brahmā Sahampati:

“Apārutā te Amatassa dvārā,
“Open for you are the doors to the Deathless,

Ye sotavanto pamuñcantu saddhaṁ.
Whoever has ears let them release their faith. Horner: let them renounce their faith; however the Sub-commentary says: mayā desite Dhamme mayi ca attano saddahanākāraṁ uṭṭhāpentū 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: praviśanti śraddhā, let them undertake faith.23

Vihiṁsasaññī paguṇaṁ na bhāsiṁ,
o Perceiving trouble, Brahmā, I did not speak amongst humans,

Dhammaṁ paṇītaṁ manujesu Brahme!” ti
About what was hard-learned, the excellent Dhamma!”

Atha kho Brahmā Sahampati:
Then Brahmā Sahampati (thought):

“Katāvakāso khomhi Bhagavatā Dhammadesanāyā,” ti
“I have obtained consent for the Gracious One to teach the Dhamma,”

Bhagavantaṁ abhivādetvā, padakkhiṇaṁ katvā tatthevantaradhāyi.
and after worshipping the Gracious One, and circumambulating him, he vanished right there.

Brahmayācanakathā Niṭṭhitā
The Story about Brahmā's request is Finished