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Tidipa

7. Brahmayācanakathā (The Account of Brahmā's Request)

· 37 min read

Vipassī, newly awakened, inclines not to teach the profound dhamma until a Great Brahmā asks three times and he surveys the world with the Buddha-eye. Mahāpadānasutta (7D/1), paragraphs 139–156, translated from the Dīgha Nikāya.

Original text: 7D/1.12 Brahmayācanakathā 139–156 in the World Tipitaka Edition

Summary

Section titled “Summary”

Newly awakened, Vipassī reflects that the dhamma he has realised is profound and hard to see for a generation delighting in attachment, and his mind inclines to inaction. A Great Brahmā reads his thought, appears before him and asks him three times to teach, for there are beings with little dust in their eyes. Vipassī surveys the world with the Buddha-eye, sees beings of every capacity like lotuses at different heights in a pond, and declares the doors to the deathless open; Brahmā pays homage and vanishes.

Diagram

Section titled “Diagram”
flowchart TB
    A["Vipassī reflects: the dhamma is hard to see"] --> B["Natural verses: enough with proclaiming it"]
    B --> C["His mind inclines to inaction"]
    C --> D["A Great Brahmā reads his thought and appears"]
    D --> E["Request: teach, there are beings with little dust in their eyes"]
    E --> F["Vipassī: I thought the same and inclined to inaction"]
    F --> G["Second and third request"]
    G --> H["Survey with the buddhacakkhu (Buddha-eye)"]
    H --> I["Lotuses below, level with and above the water"]
    I --> J["Brahmā's verses: arise, teach the dhamma"]
    J --> K["Vipassī: the doors to the deathless are open"]
    K --> L["Brahmā pays homage and vanishes"]

Text

Section titled “Text”

(64.)

139. Then, Bhikkhave, this thought occurred to Vipassī the Bhagavā, the arahant (liberated one), the sammāsambuddha (perfectly awakened one): ‘What if I were to teach the dhamma (doctrine)?’ Then, Bhikkhave, this thought occurred to Vipassī the Bhagavā, the arahant, the sammāsambuddha: ‘This dhamma (phenomenal nature of experience) I have realised is indeed profound, hard to see, hard to comprehend, peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. But this generation delights in ālaya (attachment), is pleased by ālaya, rejoices in ālaya. For a generation delighting in ālaya, pleased by ālaya, rejoicing in ālaya, this state is hard to see, namely idappaccayatāpaṭiccasamuppāda (specific causality, dependent origination). This state, too, is indeed hard to see, namely: the calming of all saṅkhārā (mental constructions), the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, extinguishment. But if I were to teach the dhamma (doctrine) and others did not understand me; that would be weariness for me, that would be trouble for me.’

(65.)

140. And then, Bhikkhave, these natural verses, never heard before, occurred to Vipassī the Bhagavā, the arahant, the sammāsambuddha:

141. ‘With difficulty have I realised it,
Enough now with proclaiming it;
For those consumed by rāgadosa (lust and hatred),
This dhamma (phenomenal nature of experience) is not easily understood.

142. Paṭisotagāmī (Going against the stream), subtle,
Profound, hard to see, minute;
Rāgarattā (Those inflamed by lust) will not see it,
Shrouded by tamokhandha (a mass of darkness).’

143. Thus, Bhikkhave, as Vipassī the Bhagavā, the arahant, the sammāsambuddha, reflected, his mind inclined to inaction, not to teaching the dhamma (doctrine).

(66.)

144. Then, Bhikkhave, a certain mahābrahmā (Great Brahmā), knowing with his own mind the thought process of Vipassī the Bhagavā, the arahant, the sammāsambuddha, had this thought: ‘Alas, the world is perishing, alas, the world is being destroyed, inasmuch as the mind of Vipassī the Bhagavā, the arahant, the sammāsambuddha, inclines to inaction, not to teaching the dhamma (doctrine)!’ Then, Bhikkhave, that Great Brahmā — just as a strong man might extend his flexed arm or flex his extended arm; even so — having vanished from the Brahmā world, appeared before Vipassī the Bhagavā, the arahant, the sammāsambuddha. Then, Bhikkhave, that Great Brahmā, arranging his upper robe over one shoulder, lowering his right knee to the ground and extending his clasped hands towards Vipassī the Bhagavā, the arahant, the sammāsambuddha, said this to Vipassī the Bhagavā, the arahant, the sammāsambuddha: ‘Bhante, may the Bhagavā teach the dhamma (doctrine), may the sugata (Fortunate One) teach the dhamma; there are beings apparajakkhajātikā (with little dust in their eyes by nature); through not hearing the dhamma they are wasting away, and there will be those who understand the dhamma.’

(67.)

145. When this was said, Bhikkhave, Vipassī the Bhagavā, the arahant, the sammāsambuddha, said this to that Great Brahmā: ‘To me too, Brahme, this thought occurred: “What if I were to teach the dhamma (doctrine)?” Then, Brahme, this thought occurred to me: “This dhamma (phenomenal nature of experience) I have realised is indeed profound, hard to see, hard to comprehend, peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. But this generation delights in ālaya (attachment), is pleased by ālaya, rejoices in ālaya. For a generation delighting in ālaya, pleased by ālaya, rejoicing in ālaya, this state is hard to see, namely idappaccayatāpaṭiccasamuppāda (specific causality, dependent origination). This state, too, is indeed hard to see, namely: the calming of all saṅkhārā (mental constructions), the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, extinguishment. But if I were to teach the dhamma (doctrine) and others did not understand me; that would be weariness for me, that would be trouble for me.” And then, Brahme, these natural verses, never heard before, occurred to me:

146. “With difficulty have I realised it,
Enough now with proclaiming it;
For those consumed by rāgadosa (lust and hatred),
This dhamma (phenomenal nature of experience) is not easily understood.

147. Paṭisotagāmī (Going against the stream), subtle,
Profound, hard to see, minute;
Rāgarattā (Those inflamed by lust) will not see it,
Shrouded by tamokhandha (a mass of darkness).”

148. Thus, Brahme, as I reflected, my mind inclined to inaction, not to teaching the dhamma (doctrine).’

(68.)

149. For a second time, Bhikkhave, that Great Brahmā … and so on … for a third time, Bhikkhave, that Great Brahmā said this to Vipassī the Bhagavā, the arahant, the sammāsambuddha: ‘Bhante, may the Bhagavā teach the dhamma (doctrine), may the sugata (Fortunate One) teach the dhamma; there are beings apparajakkhajātikā (with little dust in their eyes by nature) who are wasting away through not hearing the dhamma, and there will be those who understand the dhamma.’

(69.)

150. Then, Bhikkhave, Vipassī the Bhagavā, the arahant, the sammāsambuddha, knowing Brahmā’s request and out of kāruññatā (compassion) for beings, surveyed the world with the buddhacakkhu (Buddha-eye). Surveying the world with the buddhacakkhu (Buddha-eye), Bhikkhave, Vipassī the Bhagavā, the arahant, the sammāsambuddha, saw beings apparajakkha (with little dust in their eyes) and mahārajakkha (with much dust in their eyes), tikkhindriya (with keen faculties) and mudindriya (with dull faculties), svākāra (with good dispositions) and dvākāra (with bad dispositions), suviññāpaya (easy to teach) and duviññāpaya (hard to teach), some who dwelt seeing fear in wrongdoing and the next world, and some who did not dwell seeing fear in wrongdoing and the next world. Just as in a pond of blue lotuses, or red lotuses, or white lotuses, some blue lotuses, red lotuses or white lotuses, born in the water, grown in the water, not risen above the water, are nourished submerged within it. Some blue lotuses, red lotuses or white lotuses, born in the water, grown in the water, stand level with the water. Some blue lotuses, red lotuses or white lotuses, born in the water, grown in the water, stand having risen above the water, unsullied by the water. Even so, Bhikkhave, surveying the world with the buddhacakkhu (Buddha-eye), Vipassī the Bhagavā, the arahant, the sammāsambuddha, saw beings apparajakkha (with little dust in their eyes) and mahārajakkha (with much dust in their eyes), tikkhindriya (with keen faculties) and mudindriya (with dull faculties), svākāra (with good dispositions) and dvākāra (with bad dispositions), suviññāpaya (easy to teach) and duviññāpaya (hard to teach), some who dwelt seeing fear in wrongdoing and the next world, and some who did not dwell seeing fear in wrongdoing and the next world.

(70.)

151. Then, Bhikkhave, that Great Brahmā, knowing with his own mind the thought process of Vipassī the Bhagavā, the arahant, the sammāsambuddha, addressed Vipassī the Bhagavā, the arahant, the sammāsambuddha, with verses:

152. ‘As one standing on a rock on a mountain top
Might see the people all around;
Similarly, Sumedha (The Sage), Samantacakkhu (The All-Seeing One),
Having ascended the palace made of dhamma (truth),
Yourself free from sorrow, behold the people sunk in sorrow,
Overcome by birth and ageing.

153. Arise, Vīra (The Brave), Vijitasaṅgāma (Victorious in War),
Satthavāha (Caravan Leader), Aṇaṇa (Free of Obligation), wander in the world;
Teach the dhamma (truth), Bhagavā,
There will be those who understand.’

(71.)

154. Then, Bhikkhave, Vipassī the Bhagavā, the arahant, the sammāsambuddha, addressed that Great Brahmā with a verse:

155. ‘Open for them are the doors to the amata (deathless),
Let those with ears release their saddhā (confidence);
Perceiving it as troublesome, Brahme, I did not speak
The excellent, sublime dhamma (phenomenal nature of experience) among humans.’

156. Then, Bhikkhave, that Great Brahmā, thinking, ‘Opportunity for the teaching of the dhamma (truth) has indeed been made by Vipassī the Bhagavā, the arahant, the sammāsambuddha,’ having paid homage to Vipassī the Bhagavā, the arahant, the sammāsambuddha, and circumambulated him keeping his right side towards him, vanished right there.

Commentary

Section titled “Commentary”
  • Almost every sentence is a twin of the Khandhaka’s Brahmayācanakathā and the Pāsarāsisutta and keeps that wording; here the Buddha is “Vipassī the Bhagavā, the arahant, the sammāsambuddha” and Brahmā an unnamed mahābrahmā (Great Brahmā).
  • Against the Khandhaka, the survey with the Buddha-eye precedes Brahmā’s verses, there is no “Pāturahosi magadhesu pubbe” stanza, and 139 reads duddasaṃ (hard to see) where it has sududdasaṃ.
  • Renderings by the glossary: ālaya attachment, anacchariyā gāthāyo natural verses, buddhacakkhu Buddha-eye, vihiṃsasaññī perceiving it as troublesome; the verse epithets stay as vocatives with their gloss.
  • The Great Brahmā is a figure of the text’s rhetoric; the author’s reading of the request is on the Khandhaka page.
  • The edition’s 139–156 are CST 64–71, shown in parentheses in the tabs.

Go to previous page (6. Mahājanakāyaanupabbajjā and Bodhisattaabhinivesa (The Great Crowd’s Going Forth after Him, and the Bodhisatta’s Settling into Seclusion)) / Go to parent page (Mahāpadānasutta) / Go to next page (8. Aggasāvakayuga to Purimapabbajitānaṃ dhammābhisamaya (The Pair of Chief Disciples, the Great Crowd’s Going Forth, and the Earlier Renunciants’ Arriving at the Dhamma))

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