sutta » sn » sn6 » Saṁyutta Nikāya 6.4

Bakabrahmasutta

Brahmā Baka With Baka the Brahmā

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 bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
Now on that occasion the following evil speculative view had arisen in Brahmā Baka: “This is permanent, this is stable,
Now at that time Baka the Brahmā had the following harmful misconception:

“idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.
this is eternal, this is complete, this is imperishable. Indeed, this is where one is not born, does not age, does not die, does not pass away, and is not reborn; and there is no other escape superior to this. ”
“This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi.
Then, having known with his own mind the reflection in Brahmā Baka’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared in that brahmā world.
Then the Buddha knew what Baka the Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm.

Addasā kho bako brahmā bhagavantaṁ dūratova āgacchantaṁ.
Brahmā Baka saw the Blessed One coming in the distance and said to him :
Baka the Brahmā saw the Buddha coming off in the distance

Disvāna bhagavantaṁ etadavoca:
and said to him,

“ehi kho, mārisa, svāgataṁ te, mārisa.
“Come , dear sir! Welcome, dear sir!
“Come, good sir! Welcome, good sir!

Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.
It has been a long time, dear sir, since you took the opportunity of coming here.
It’s been a long time since you took the opportunity to come here.

Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.
Indeed, dear sir, this is permanent, this is stable, this is eternal, this is complete, this is imperishable. Indeed, this is where one is not born, does not age, does not die, does not pass away, and is not reborn; and there is no other escape superior to this. ”
For this is permanent, this is everlasting, this is eternal, this is complete, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”

Evaṁ vutte, bhagavā bakaṁ brahmānaṁ etadavoca:
When this was said, the Blessed One said to Brahmā Baka:
When he had spoken, the Buddha said to him,

“avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā.
“Alas, sir, Brahmā Baka is immersed in ignorance! Alas, sir, Brahmā Baka is immersed in ignorance,
“Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance!

Yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, adhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati.
in so far as he will say of what is actually impermanent that it is permanent; and will say of what is actually unstable that it is stable; and will say of what is actually noneternal that it is eternal; and will say of what is actually incomplete that it is complete; and will say of what is actually perishable that it is imperishable;
Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.

Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati:
and with reference to [a realm] where one is born, ages, dies, passes away, and is reborn, will say thus:
And where there is being born, growing old, dying, passing away, and being reborn, he says that

‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’.
‘Indeed, this is where one is not born, does not age, does not die, does not pass away, and is not reborn’;
there’s no being born, growing old, dying, passing away, or being reborn.

Santañca panaññaṁ uttari nissaraṇaṁ, ‘natthaññaṁ uttari nissaraṇan’ti vakkhatī”ti.
and when there is another escape superior to this, will say, ‘There is no other escape superior to this. ’”
And although there is another escape beyond this, he says that there’s no other escape beyond this.”

“Dvāsattati gotama puññakammā,
[Brahmā Baka: ] “We seventy-two, Gotama, were merit-makers;
“Gotama, we seventy-two merit-makers <j>are now wielders of power,

Vasavattino jātijaraṁ atītā;
Now we wield power, beyond birth and aging.
having passed beyond rebirth and old age.

Ayamantimā vedagū brahmupapatti,
This, knowledge-master, is our final attainment of Brahmā.
This is our last rebirth as Brahmā, knowledge master.

Asmābhijappanti janā anekā”ti.
Many are the people who yearn for us. ”
And now many people pray to us.”

“Appañhi etaṁ na hi dīghamāyu,
[The Blessed One: ] “The life span here is short,
“But, Baka, the life span here is short, not long,

Yaṁ tvaṁ baka maññasi dīghamāyuṁ;
Though you, Baka, imagine it is long.
though you think it’s long.

Sataṁ sahassānaṁ nirabbudānaṁ,
A hundred thousand nirabbudas.
I know that your life span

Āyuṁ pajānāmi tavāhaṁ brahme”ti.
I know, O Brahmā, your life span to be
is two quinquadecillion years, Brahmā.”

“Anantadassī bhagavāhamasmi,
[Brahmā Baka: ] “O Blessed One, [you say]: ‘I am the one of infinite vision
“Blessed One, I am the one of infinite vision,

Jātijaraṁ sokamupātivatto;
Who has overcome birth, aging, and sorrow.
who has gone beyond rebirth and old age and sorrow.

Kiṁ me purāṇaṁ vatasīlavattaṁ,
’ What was my ancient practice of vow and virtue?
What precepts and observances <j>did I practice in the past?

Ācikkha me taṁ yamahaṁ vijaññā”ti.
Tell me this so I might understand. ”
Explain to me so that I may understand.”

“Yaṁ tvaṁ apāyesi bahū manusse,
[The Blessed One: ] “You gave drink to many people
“You gave drink to many people

Pipāsite ghammani samparete;
Who were thirsty, afflicted by heat:
who were oppressed by thirst and heat.

Taṁ te purāṇaṁ vatasīlavattaṁ,
That was your ancient practice of vow and virtue,
They’re the precepts and observances <j>you practiced in the past.

Suttappabuddhova anussarāmi.
Which I recollect as if just waking up.
I recollect it like one who has wakened from sleep.

Yaṁ eṇikūlasmiṁ janaṁ gahītaṁ,
“When people were abducted at Antelope Bank,
When people at Deer River Bank were seized,

Amocayī gayhakaṁ nīyamānaṁ;
You released the captives being led away.
you released the captives as they were led away.

Taṁ te purāṇaṁ vatasīlavattaṁ,
That was your ancient practice of vow and virtue,
That’s the precepts and observances <j>you practiced in the past.

Suttappabuddhova anussarāmi.
Which I recollect as if just waking up.
I recollect it like one who has wakened from sleep.

Gaṅgāya sotasmiṁ gahītanāvaṁ,
“When a ship was seized on the river Ganges
When a boat on the Ganges River was seized

Luddena nāgena manussakamyā;
By a fierce nāga longing for human flesh,
by a fierce dragon desiring human flesh,

Pamocayittha balasā pasayha,
You freed it forcefully by a valiant act:
you freed it wielding mighty force.

Taṁ te purāṇaṁ vatasīlavattaṁ;
That was your ancient practice of vow and virtue,
That’s the precepts and observances <j>you practiced in the past.

Suttappabuddhova anussarāmi.
Which I recollect as if just waking up.
I recollect it like one who has wakened from sleep.

Kappo ca te baddhacaro ahosiṁ,
“I was your apprentice named Kappa;
I used to be your servant named Kappa.

Sambuddhimantaṁ vatinaṁ amaññi;
You thought him intelligent and devout:
You thought he was intelligent and loyal.

Taṁ te purāṇaṁ vatasīlavattaṁ,
That was your ancient practice of vow and virtue,
That’s the precepts and observances <j>you practiced in the past.

Suttappabuddhova anussarāmī”ti.
Which I recollect as if just waking up. ”
I recollect it like one who has wakened from sleep.”

“Addhā pajānāsi mametamāyuṁ,
[Brahmā Baka: ] “Surely you know this life span of mine;
“You certainly understand this life span of mine.

Aññepi jānāsi tathā hi buddho;
The others too you know, thus you’re the Buddha.
And others, too, you know; <j>that’s why you’re the Buddha.

Tathā hi tyāyaṁ jalitānubhāvo,
Thus this blazing majesty of yours
And that’s why your blazing glory

Obhāsayaṁ tiṭṭhati brahmalokan”ti.
Illumines even the brahmā world. ”
lights up even the Brahmā realm.”