中部第 91 经（Sujato 英译）第 1 阅读页 · With Brahmāyu · 1/3

Middle Discourses 91Middle Discourses 91With BrahmāyuWith Brahmāyu

So I have heard.So I have heard.At one time the Buddha was wandering in the land of the Videhans together with a large Saṅgha of five hundred mendicants.At one time the Buddha was wandering in the land of the Videhans together with a large Saṅgha of five hundred mendicants.Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.

He heard:He heard:“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is wandering in the land of the Videhans, together with a large Saṅgha of five hundred mendicants.“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is wandering in the land of the Videhans, together with a large Saṅgha of five hundred mendicants.He has this good reputation:He has this good reputation:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.It’s good to see such perfected ones.”It’s good to see such perfected ones.”Now at that time the brahmin Brahmāyu had a pupil named Uttara. He too had mastered the Vedic curriculum.Now at that time the brahmin Brahmāyu had a pupil named Uttara. He too had mastered the Vedic curriculum.

Brahmāyu told Uttara of the Buddha’s presence in the land of the Videhans, and added:Brahmāyu told Uttara of the Buddha’s presence in the land of the Videhans, and added:“Please, dear Uttara, go to the ascetic Gotama and find out whether or not he lives up to his reputation.“Please, dear Uttara, go to the ascetic Gotama and find out whether or not he lives up to his reputation.Through you I shall learn about the worthy Gotama.”Through you I shall learn about the worthy Gotama.”

“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”“Dear Uttara, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.“Dear Uttara, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.

He has the following seven treasures:He has the following seven treasures:the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure.He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.

After conquering this land girt by sea, he reigns by principle, without rod or sword.After conquering this land girt by sea, he reigns by principle, without rod or sword.But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world’s veil.But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world’s veil.But, dear Uttara, I am the one who gives the hymns,But, dear Uttara, I am the one who gives the hymns,

and you are the one who receives them.”and you are the one who receives them.”“Yes, worthy sir,” replied Uttara. He got up from his seat, bowed, and respectfully circled Brahmāyu, keeping him on his right, before setting out for the land of the Videhans where the Buddha was wandering.“Yes, worthy sir,” replied Uttara. He got up from his seat, bowed, and respectfully circled Brahmāyu, keeping him on his right, before setting out for the land of the Videhans where the Buddha was wandering.Traveling stage by stage, he came to the Buddha and exchanged greetings with him.Traveling stage by stage, he came to the Buddha and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side,When the greetings and polite conversation were over, he sat down to one side,and scrutinized his body for the thirty-two marks of a great man.and scrutinized his body for the thirty-two marks of a great man.He saw all of them except two,He saw all of them except two,

which he had doubts about:which he had doubts about:whether the private parts are sheathed in a foreskin, and the largeness of the tongue.whether the private parts are sheathed in a foreskin, and the largeness of the tongue.Then it occurred to the Buddha,Then it occurred to the Buddha,

“This student Uttara sees all the marks except two,“This student Uttara sees all the marks except two,which he has doubts about:which he has doubts about:whether the private parts are sheathed in a foreskin, and the largeness of the tongue.”whether the private parts are sheathed in a foreskin, and the largeness of the tongue.”

So the Buddha used his psychic power to will that Uttara would see his private parts sheathed in a foreskin.So the Buddha used his psychic power to will that Uttara would see his private parts sheathed in a foreskin.And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.Then Uttara thought,Then Uttara thought,

“The ascetic Gotama possesses the thirty-two marks.“The ascetic Gotama possesses the thirty-two marks.Why don’t I follow him and observe his deportment?”Why don’t I follow him and observe his deportment?”So Uttara followed the Buddha like a shadow for seven months.So Uttara followed the Buddha like a shadow for seven months.

When seven months had passed he set out wandering toward Mithilā.When seven months had passed he set out wandering toward Mithilā.There he approached the brahmin Brahmāyu, bowed, and sat down to one side. Brahmāyu said to him,There he approached the brahmin Brahmāyu, bowed, and sat down to one side. Brahmāyu said to him,“Well, dear Uttara, does the worthy Gotama live up to his reputation or not?”“Well, dear Uttara, does the worthy Gotama live up to his reputation or not?”

“He does, sir.“He does, sir.The worthy Gotama possesses the thirty-two marks.The worthy Gotama possesses the thirty-two marks.He has well-planted feet.He has well-planted feet.

On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.He has stretched heels.He has stretched heels.He has long fingers.He has long fingers.

His hands and feet are soft and tender.His hands and feet are soft and tender.He has serried hands and feet.He has serried hands and feet.The tops of his feet are arched.The tops of his feet are arched.

His calves are like those of an antelope.His calves are like those of an antelope.When standing upright and not bending over, the palms of both hands touch the knees.When standing upright and not bending over, the palms of both hands touch the knees.His private parts are sheathed in a foreskin.His private parts are sheathed in a foreskin.

He is golden colored; his skin shines like lustrous gold.He is golden colored; his skin shines like lustrous gold.He has delicate skin, so delicate that dust and dirt don’t stick to his body.He has delicate skin, so delicate that dust and dirt don’t stick to his body.His hairs grow one per pore.His hairs grow one per pore.

His hairs stand up; they’re blue-black and curl clockwise.His hairs stand up; they’re blue-black and curl clockwise.His body is tall and straight-limbed.His body is tall and straight-limbed.He has bulging muscles in seven places.He has bulging muscles in seven places.

His chest is like that of a lion.His chest is like that of a lion.He is filled out between the shoulders.He is filled out between the shoulders.He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.

His torso is cylindrical.His torso is cylindrical.He has ridged taste buds.He has ridged taste buds.His jaw is like that of a lion.His jaw is like that of a lion.

He has forty teeth.He has forty teeth.His teeth are even.His teeth are even.His teeth have no gaps.His teeth have no gaps.

His teeth are perfectly white.His teeth are perfectly white.He has a large tongue.He has a large tongue.He has the voice of the Divinity, like a cuckoo’s call.He has the voice of the Divinity, like a cuckoo’s call.

His eyes are indigo.His eyes are indigo.He has eyelashes like a cow’s.He has eyelashes like a cow’s.Between his eyebrows there grows a tuft, soft and white like cotton-wool.Between his eyebrows there grows a tuft, soft and white like cotton-wool.

The crown of his head is like a turban.The crown of his head is like a turban.These are the thirty-two marks of a great man possessed by the worthy Gotama.These are the thirty-two marks of a great man possessed by the worthy Gotama.When he’s walking he takes the first step with the right foot.When he’s walking he takes the first step with the right foot.

He doesn’t lift his foot too far or place it too near.He doesn’t lift his foot too far or place it too near.He doesn’t walk too slow or too fast.He doesn’t walk too slow or too fast.He walks without knocking his knees or ankles together.He walks without knocking his knees or ankles together.

When he’s walking he keeps his thighs neither too straight nor too bent, neither too tight nor too loose.When he’s walking he keeps his thighs neither too straight nor too bent, neither too tight nor too loose.When he walks, only the lower half of his body moves, and he walks effortlessly.When he walks, only the lower half of his body moves, and he walks effortlessly.When he turns to look he does so with the whole body.When he turns to look he does so with the whole body.

He doesn’t look directly up or down.He doesn’t look directly up or down.He doesn’t look all around while walking, but focuses a plough’s length in front. Beyond that he has unhindered knowledge and vision.He doesn’t look all around while walking, but focuses a plough’s length in front. Beyond that he has unhindered knowledge and vision.When entering an inhabited area he keeps his body neither too straight nor too bent, neither too tight nor too loose.When entering an inhabited area he keeps his body neither too straight nor too bent, neither too tight nor too loose.

He turns around neither too far nor too close to the seat. He doesn’t lean on his hand when sitting down. And he doesn’t just plonk his body down on the seat.He turns around neither too far nor too close to the seat. He doesn’t lean on his hand when sitting down. And he doesn’t just plonk his body down on the seat.When sitting in inhabited areas he doesn’t fidget with his hands or feet.When sitting in inhabited areas he doesn’t fidget with his hands or feet.He doesn’t sit with his knees or ankles crossed.He doesn’t sit with his knees or ankles crossed.

He doesn’t sit with his hand holding his chin.He doesn’t sit with his hand holding his chin.When sitting in inhabited areas he doesn’t shake, tremble, quake, or get nervous, and so he is not nervous at all.When sitting in inhabited areas he doesn’t shake, tremble, quake, or get nervous, and so he is not nervous at all.When sitting in inhabited areas he still practices seclusion.When sitting in inhabited areas he still practices seclusion.

When receiving water for rinsing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.When receiving water for rinsing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.He receives neither too little nor too much water.He receives neither too little nor too much water.He rinses the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to rinse his hands; his hands and bowl are rinsed at the same time.He rinses the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to rinse his hands; his hands and bowl are rinsed at the same time.

He doesn’t throw the bowl rinsing water away too far or too near, or splash it about.He doesn’t throw the bowl rinsing water away too far or too near, or splash it about.When receiving rice, he holds the bowl neither too straight nor too bent, neither too close nor too loose.When receiving rice, he holds the bowl neither too straight nor too bent, neither too close nor too loose.He receives neither too little nor too much rice.He receives neither too little nor too much rice.

He eats sauce in a moderate proportion, and doesn’t put too much sauce on his portions.He eats sauce in a moderate proportion, and doesn’t put too much sauce on his portions.He chews over each portion two or three times before swallowing.He chews over each portion two or three times before swallowing.But no grain of rice enters his body unchewed, and none remain in his mouth.But no grain of rice enters his body unchewed, and none remain in his mouth.

Only then does he raise another portion to his lips.Only then does he raise another portion to his lips.He eats experiencing the taste, but without experiencing greed for the taste.He eats experiencing the taste, but without experiencing greed for the taste.He eats food thinking of eight reasons:He eats food thinking of eight reasons:

‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’After eating, when receiving water for washing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.After eating, when receiving water for washing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.

He receives neither too little nor too much water.He receives neither too little nor too much water.He washes the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to wash his hands; his hands and bowl are washed at the same time.He washes the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to wash his hands; his hands and bowl are washed at the same time.He doesn’t throw the bowl washing water away too far or too near, or splash it about.He doesn’t throw the bowl washing water away too far or too near, or splash it about.

After eating he doesn’t put the bowl on the ground too far away or too close. He’s not careless with his bowl, nor does he spend too much time on it.After eating he doesn’t put the bowl on the ground too far away or too close. He’s not careless with his bowl, nor does he spend too much time on it.After eating he sits a while in silence, but doesn’t wait too long to give the verses of appreciation.After eating he sits a while in silence, but doesn’t wait too long to give the verses of appreciation.After eating he expresses appreciation without criticizing the meal or expecting another one.After eating he expresses appreciation without criticizing the meal or expecting another one.

Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.Then he gets up from his seat and leaves.Then he gets up from his seat and leaves.He walks neither too fast nor too slow, without wanting to get out of there.He walks neither too fast nor too slow, without wanting to get out of there.