sutta » sn » sn6 » Saṁyutta Nikāya 6.3

Brahmadevasutta

Brahmadeva With Brahmadeva

Evaṁ me sutaṁ—
Thus have I heard.
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena aññatarissā brāhmaṇiyā brahmadevo nāma putto bhagavato santike agārasmā anagāriyaṁ pabbajito hoti.
Now on that occasion a certain brahmin lady had a son named Brahmadeva who had gone forth from the household life into homelessness under the Blessed One.
Now at that time a certain brahmin lady had a son called Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha.

Atha kho āyasmā brahmadevo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Brahmadeva, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness.
Then Venerable Brahmadeva, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being. ”
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”

Aññataro ca panāyasmā brahmadevo arahataṁ ahosi.
And the Venerable Brahmadeva became one of the arahants.
And Venerable Brahmadeva became one of the perfected.

Atha kho āyasmā brahmadevo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then, in the morning, the Venerable Brahmadeva dressed and, taking bowl and robe, entered Sāvatthī for alms.
Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno yena sakamātu nivesanaṁ tenupasaṅkami.
Walking on continuous alms round in Sāvatthī, he came to his own mother’s residence.
Wandering indiscriminately for almsfood in Sāvatthī, he approached his own mother’s home.

Tena kho pana samayena āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti.
Now on that occasion the brahmin lady, the Venerable Brahmadeva’s mother, had been offering a constant oblation to Brahmā.
Now at that time Brahmadeva’s mother, the brahmin lady, was offering up a regular oblation to Brahmā.

Atha kho brahmuno sahampatissa etadahosi:
Then it occurred to Brahmā Sahampati:
Then Brahmā Sahampati thought,

“ayaṁ kho āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṁ niccaṁ paggaṇhāti.
“This brahmin lady, the Venerable Brahmadeva’s mother, has been offering a constant oblation to Brahmā.
“This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to Brahmā.

Yannūnāhaṁ taṁ upasaṅkamitvā saṁvejeyyan”ti.
Let me approach her and stir up a sense of urgency in her. ”
Why don’t I go and stir up a sense of urgency in her?”

Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi.
Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahmā Sahampati disappeared from the brahmā world and reappeared in the residence of the Venerable Brahmadeva’s mother.
Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in the home of Brahmadeva’s mother.

Atha kho brahmā sahampati vehāsaṁ ṭhito āyasmato brahmadevassa mātaraṁ brāhmaṇiṁ gāthāya ajjhabhāsi:
Then, standing in the air, Brahmā Sahampati addressed the brahmin lady in verse:
Then Brahmā Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse:

“Dūre ito brāhmaṇi brahmaloko,
“Far from here, madam, is the brahmā world
“Far from here is the Brahmā realm, madam,

Yassāhutiṁ paggaṇhāsi niccaṁ;
To which you offer a constant oblation.
to which you offer a regular oblation.

Netādiso brāhmaṇi brahmabhakkho,
Brahmā does not eat such food, lady:
But Brahmā doesn’t eat that kind of food.

Kiṁ jappasi brahmapathaṁ ajānaṁ.
So why mumble, not knowing the path to Brahmā?
Why pray, when you don’t know the path to Brahmā?

Eso hi te brāhmaṇi brahmadevo,
“This Brahmadeva, madam,
This Brahmadeva, madam,

Nirūpadhiko atidevapatto;
Without acquisitions, has surpassed the devas.
free of attachments, has surpassed the gods.

Akiñcano bhikkhu anaññaposī,
Owning nothing, nourishing no other,
Owning nothing, providing for no other, <j>a mendicant

Yo te so piṇḍāya gharaṁ paviṭṭho.
The bhikkhu has entered your house for alms.
has entered your house for alms.

Āhuneyyo vedagu bhāvitatto,
“Gift-worthy, knowledge-master, inwardly developed,
He’s worthy of offerings dedicated to the gods, <j>a knowledge master, evolved.

Narānaṁ devānañca dakkhiṇeyyo;
He deserves offerings from humans and devas.
He’s worthy of a religious donation <j>from gods and men.

Bāhitvā pāpāni anūpalitto,
Having expelled all evil, unsullied,
Having banished all evils, he’s unsullied.

Ghāsesanaṁ iriyati sītibhūto.
Cooled at heart, he comes seeking alms.
Cool at heart, he wanders searching for food.

Na tassa pacchā na puratthamatthi,
“For him there is nothing behind or in front—
He has no before and after,

Santo vidhūmo anigho nirāso;
Peaceful, smokeless, untroubled, wishless;
peaceful, unclouded, untroubled, <j>with no need for hope,

Nikkhittadaṇḍo tasathāvaresu,
He has laid down the rod towards frail and firm:
he has laid down the rod <j>for all creatures firm and frail.

So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.
Let him eat your oblation, the choicest alms.
So let him enjoy your offering of choice alms.

Visenibhūto upasantacitto,
“Aloof from the crowd, with peaceful mind,
With peaceful mind, he has left the crowd,

Nāgova danto carati anejo;
Like a nāga he fares, tamed, unstirred.
he wanders like a tamed elephant, unperturbed.

Bhikkhu susīlo suvimuttacitto,
A bhikkhu of pure virtue, well liberated in mind:
He’s a mendicant fair in ethics, with heart well freed.

So tyāhutiṁ bhuñjatu aggapiṇḍaṁ.
Let him eat your oblation, the choicest alms.
So let him enjoy your offering of choice alms.

Tasmiṁ pasannā avikampamānā,
“With confidence in him, free from wavering,
With unwavering confidence in him,

Patiṭṭhapehi dakkhiṇaṁ dakkhiṇeyye;
Present your offering to one who deserves it.
present your religious donation <j>to one who is worthy of it.

Karohi puññaṁ sukhamāyatikaṁ,
O madam, make merit leading to future bliss,
Now that you’ve seen the sage who has crossed over, <j>madam,

Disvā muniṁ brāhmaṇi oghatiṇṇanti.
Having seen a sage who has crossed the flood.”
make merit for the sake of future happiness!”

Tasmiṁ pasannā avikampamānā,
With confidence in him, free from wavering,
With unwavering confidence in him,

Patiṭṭhapesi dakkhiṇaṁ dakkhiṇeyye;
She presented her offering to one who deserved it.
she presented her religious donation <j>to one who is worthy of it.

Akāsi puññaṁ sukhamāyatikaṁ,
The lady made merit leading to future bliss,
After seeing the sage who had crossed over, <j>the brahmin lady

Disvā muniṁ brāhmaṇī oghatiṇṇan”ti.
Having seen a sage who has crossed the flood.
made merit for the sake of future happiness.