Bakabrahmasutta

Saṁyutta Nikāya 6.4

Linked Discourses 6.4

1. Paṭhamavagga

1. The Appeal

Bakabrahmasutta

With Baka the Divinity

Evaṁ me sutaṁ—

So I have 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.

Tena kho pana samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:

Now at that time Baka the Divinity 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 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.

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.

Addasā kho bako brahmā bhagavantaṁ dūratova āgacchantaṁ.

Baka the Divinity saw the Buddha coming off in the distance

Disvāna bhagavantaṁ etadavoca:

and said to him,

“ehi kho, mārisa, svāgataṁ te, mārisa.

“Come, good fellow! Welcome, good fellow!

Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.

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.

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:

When he had spoken, the Buddha said to him,

“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!

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, whole, and not liable to pass away.

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

‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’.

there’s no being born, growing old, dying, passing away, or being 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.”

“Dvāsattati gotama puññakammā,

“Gotama, we seventy-two merit-makers
are now wielders of power,

Vasavattino jātijaraṁ atītā;

having passed beyond rebirth and old age.

Ayamantimā vedagū brahmupapatti,

This is our last rebirth as the Divinity,
O knowledge master.

Asmābhijappanti janā anekā”ti.

And now many people pray to us.”

“Appañhi etaṁ na hi dīghamāyu,

“But, Baka, the lifespan here is short, not long,

Yaṁ tvaṁ baka maññasi dīghamāyuṁ;

though you think it’s long.

Sataṁ sahassānaṁ nirabbudānaṁ,

A hundred thousand times a hundred million years—

Āyuṁ pajānāmi tavāhaṁ brahme”ti.

I understand your lifespan, Divinity.”

“Anantadassī bhagavāhamasmi,

“I am the blessed one of infinite vision,

Jātijaraṁ sokamupātivatto;

who has gone beyond rebirth and old age and sorrow.

Kiṁ me purāṇaṁ vatasīlavattaṁ,

What was my past practice of precept and observance?

Ācikkha me taṁ yamahaṁ vijaññā”ti.

Explain to me so that I may understand.”

“Yaṁ tvaṁ apāyesi bahū manusse,

“You gave drink to many humans

Pipāsite ghammani samparete;

who were oppressed by thirst and heat.

Taṁ te purāṇaṁ vatasīlavattaṁ,

That’s your past practice of precept and observance.

Suttappabuddhova anussarāmi.

I recollect it like one who has wakened from sleep.

Yaṁ eṇikūlasmiṁ janaṁ gahītaṁ,

When people at Deer River Bank were seized,

Amocayī gayhakaṁ nīyamānaṁ;

you released the captives as they were led away.

Taṁ te purāṇaṁ vatasīlavattaṁ,

That’s your past practice of precept and observance.

Suttappabuddhova anussarāmi.

I recollect it like one who has wakened from sleep.

Gaṅgāya sotasmiṁ gahītanāvaṁ,

When a boat on the Ganges River was seized

Luddena nāgena manussakamyā;

by a fierce dragon desiring human flesh,

Pamocayittha balasā pasayha,

you freed it wielding mighty force.

Taṁ te purāṇaṁ vatasīlavattaṁ;

That’s your past practice of precept and observance.

Suttappabuddhova anussarāmi.

I recollect it like one who has wakened from sleep.

Kappo ca te baddhacaro ahosiṁ,

I used to be your footman named Kappa.

Sambuddhimantaṁ vatinaṁ amaññi;

You thought he was intelligent and loyal.

Taṁ te purāṇaṁ vatasīlavattaṁ,

That’s your past practice
of precept and observance.

Suttappabuddhova anussarāmī”ti.

I recollect it like one who has wakened from sleep.”

“Addhā pajānāsi mametamāyuṁ,

“You certainly understand this lifespan of mine.

Aññepi jānāsi tathā hi buddho;

And others, too, you know;
that’s why you’re the Buddha.

Tathā hi tyāyaṁ jalitānubhāvo,

And that’s why your blazing glory

Obhāsayaṁ tiṭṭhati brahmalokan”ti.

lights up even the realm of divinity.”