SN 6.4

Bakabrahmasutta

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “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.

With Baka the Divinity

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Baka the Divinity had the following harmful misconception: “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.”

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. Addasā kho bako brahmā bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “ehi kho, mārisa, svāgataṁ te, mārisa. Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. 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.

Then the Buddha knew Baka the Divinity’s train of thought. 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. Baka the Divinity saw the Buddha coming off in the distance and said to him, “Come, good fellow! Welcome, good fellow! It’s been a long time since you took the opportunity to come here. For 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.”

Evaṁ vutte, bhagavā bakaṁ brahmānaṁ etadavoca: “avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā. Yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, adhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati. Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati: ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’. Santañca panaññaṁ uttari nissaraṇaṁ, ‘natthaññaṁ uttari nissaraṇan’ti vakkhatī”ti.

When he had spoken, the Buddha said to him, “Alas, Baka the Divinity is lost in ignorance! Alas, Baka the Divinity is lost in ignorance! Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, whole, and not liable to pass away. And where there is being born, growing old, dying, passing away, and being reborn, he says that there’s no being born, growing old, dying, passing away, or being reborn. And although there is another escape beyond this, he says that there’s no other escape beyond this.”

“Dvāsattati gotama puññakammā, Vasavattino jātijaraṁ atītā; Ayamantimā vedagū brahmupapatti, Asmābhijappanti janā anekā”ti.

“Gotama, we seventy-two merit-makers are now wielders of power, having passed beyond rebirth and old age. This is our last rebirth as the Divinity, O knowledge master. And now many people pray to us.”

“Appañhi etaṁ na hi dīghamāyu, Yaṁ tvaṁ baka maññasi dīghamāyuṁ; Sataṁ sahassānaṁ nirabbudānaṁ, Āyuṁ pajānāmi tavāhaṁ brahme”ti.

“But, Baka, the lifespan here is short, not long, though you think it’s long. A hundred thousand times a hundred million years— I understand your lifespan, Divinity.”

“Anantadassī bhagavāhamasmi, Jātijaraṁ sokamupātivatto; Kiṁ me purāṇaṁ vatasīlavattaṁ, Ācikkha me taṁ yamahaṁ vijaññā”ti.

“I am the blessed one of infinite vision, who has gone beyond rebirth and old age and sorrow. What was my past practice of precept and observance? Explain to me so that I may understand.”

“Yaṁ tvaṁ apāyesi bahū manusse, Pipāsite ghammani samparete; Taṁ te purāṇaṁ vatasīlavattaṁ, Suttappabuddhova anussarāmi.

“You gave drink to many humans who were oppressed by thirst and heat. That’s your past practice of precept and observance. I recollect it like one who has wakened from sleep.

Yaṁ eṇikūlasmiṁ janaṁ gahītaṁ, Amocayī gayhakaṁ nīyamānaṁ; Taṁ te purāṇaṁ vatasīlavattaṁ, Suttappabuddhova anussarāmi.

When people at Deer River Bank were seized, you released the captives as they were led away. That’s your past practice of precept and observance. I recollect it like one who has wakened from sleep.

Gaṅgāya sotasmiṁ gahītanāvaṁ, Luddena nāgena manussakamyā; Pamocayittha balasā pasayha, Taṁ te purāṇaṁ vatasīlavattaṁ; Suttappabuddhova anussarāmi.

When a boat on the Ganges River was seized by a fierce dragon desiring human flesh, you freed it wielding mighty force. That’s your past practice of precept and observance. I recollect it like one who has wakened from sleep.

Kappo ca te baddhacaro ahosiṁ, Sambuddhimantaṁ vatinaṁ amaññi; Taṁ te purāṇaṁ vatasīlavattaṁ, Suttappabuddhova anussarāmī”ti.

I used to be your footman named Kappa. You thought he was intelligent and loyal. That’s your past practice of precept and observance. I recollect it like one who has wakened from sleep.”

“Addhā pajānāsi mametamāyuṁ, Aññepi jānāsi tathā hi buddho; Tathā hi tyāyaṁ jalitānubhāvo, Obhāsayaṁ tiṭṭhati brahmalokan”ti.

“You certainly understand this lifespan of mine. And others, too, you know; that’s why you’re the Buddha. And that’s why your blazing glory lights up even the realm of divinity.”