sutta » sn » sn6 » Saṁyutta Nikāya 6.4

Bakabrahmasutta

With Baka the Divinity Brahmā Baka

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

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

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

“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 permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. 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.”
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. ”

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 the Buddha knew what Baka the Divinity was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity.
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.

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

Disvāna bhagavantaṁ etadavoca:
and said to him,

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

Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.
It has been a long time, dear sir, since you took the opportunity of coming 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.
For this is permanent, this is everlasting, this is eternal, this is complete, this is not liable to pass away. 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.”
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. ”

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

“avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā.
“Alas, Baka the Divinity is lost in ignorance! Alas, Baka the Divinity is lost in ignorance!
“Alas, sir, Brahmā Baka is immersed in ignorance! Alas, sir, Brahmā Baka is immersed 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.
Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, complete, and not liable to pass away.
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;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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