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Saṁyutta Nikāya 6.1 Linked Discourses 6.1
1. Paṭhamavagga 1. The Appeal
Brahmāyācanasutta The Appeal of the Divinity Brahmā’s Request
Evaṁ me sutaṁ—So I have heard. A similar account is told of Gotama Buddha at MN 26:19.2, MN 85:43.2, and Kd 1:5.2.2, and of Vipassī at DN 14:3.1.4.Thus have I heard.
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River. On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Then as he was in private retreat this thought came to his mind, Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus:
“adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. “This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. “This Dhamma that I have discovered is deep, hard to see, hard to understand, peaceful and sublime, not within the sphere of reasoning, subtle, to be experienced by the wise.
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. But people like clinging, they love it and enjoy it. But this generation delights in adhesion, takes delight in adhesion, rejoices in adhesion.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. It’s hard for them to see this topic; that is, specific conditionality, dependent origination. “Specific conditionality” (idappaccayatā) refers to the fact that dependent origination traces the specific conditions for other specific things: this conditions that. It is not a general principle of universal conditionality (“everything is interconnected”). | Dependent origination (paṭiccasamuppāda) is treated throughout SN 12.For such a generation this state is hard to see, that is, specific conditionality, dependent origination.
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And this state too is hard to see, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.
Ahañceva kho pana dhammaṁ deseyyaṁ; pare ca me na ājāneyyuṁ; so mamassa kilamatho, sā mamassa vihesā”ti. And if I were to teach this principle, others might not understand me, which would be wearying and troublesome for me.” Up to this point, the Bodhisatta has been solely concerned with finding the answer to his quest, and only now does he think of sharing it with others. The idea that he had made an aspiration for Buddhahood in the long ago past out of a desire to help all sentient beings is not supported in early texts.If I were to teach the Dhamma and if others would not understand me, that would be wearisome for me, that would be troublesome. ”
Apissu bhagavantaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to the Buddha: “Not supernaturally inspired” (anacchariyā) rejects the Vedic “channeling” of scripture from the Divinity, while “not learned before in the past” (pubbe assutapubbā), echoing the Dhammacakkappavattanasutta (SN 56.11:5.1), rejects the oral tradition.Thereupon these astounding verses, not heard before in the past, occurred to the Blessed One:
“Kicchena me adhigataṁ, “I’ve struggled hard to realize this, “What I found with so much hardship;
halaṁ dāni pakāsituṁ; there’s no need to reveal it now! Enough now with trying to teach
Rāgadosaparetehi, Those mired in greed and hate By those oppressed by lust and hate.
nāyaṁ dhammo susambudho. can’t really understand this teaching. This Dhamma not easily understood,
Paṭisotagāmiṁ nipuṇaṁ, It goes against the stream, subtle, “Going against the stream, subtle
gambhīraṁ duddasaṁ aṇuṁ; deep, obscure, and very fine. Deep, hard to see, abstruse.
Rāgarattā na dakkhanti, Those besotted by greed cannot see, Those fired by lust, will never see this,
tamokhandhena āvuṭā”ti. for they’re cloaked in a mass of darkness.” [They being] obscured by darkness.”
Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya. And as the Buddha reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma. Had he followed this inclination he would have been a paccekabuddha, a Buddha “awakened for himself”.As the Blessed One reflected thus, his mind inclined to living at ease, not to teaching the Dhamma.
Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi: Then, knowing the Buddha’s train of thought, it occurred to the divinity Sahampati, While Sahampati features prominently in the suttas, no deity of that name is found in early Brahmanical texts. He seems, however, to be the Buddhist version of Brahmā Svayambhū, the “Self-born Divinity”, to whom Yājñavalkya traces the authority of his teaching lineage (Bṛhadāraṇyaka Upaniṣad 2.6.3, 4.5.3, 6.5.4). Yājñavalkya identifies this “self-born” with the sun (Śatapatha Brāhmaṇa 1.9.3.16; see also Maitrāyaṇī Saṁhitā 4.6.6) and with Prajāpati (13.5.3.1). Explaining the origin of the soma rite of the “All-Sacrifice”, he says that Brahmā Svayambhū, while performing fervent austerities, decided to offer his self to all creatures and all creatures to his self, thus establishing lordship (adhipatya) over all creatures (Śatapatha Brāhmaṇa 13.7.1.1). The root pati (“lord”) here establishes a linguistic link with sahampati. Further, in the earliest use of svayambhū at Rig Veda 10.83.4, the “self-born” deity Manyu “prevails” (sahuriḥ sahāvān) in battle. Thus we can identify Sahampati, the “Lord Who Prevails”, with the highest divinity recognized by Yājñavalkya, who originated as victor in battle, whose physical manifestation is the sun, whose spiritual function is to imbue all creatures with divinity, and who serves as the ultimate source of authority. Meanwhile, the epithet sayambhū was taken for the Buddha (Kd 11:35.1.37).Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind, thought:
“nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā”ti. “Oh lord! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.” Having surpassed the greatest of the Brahmanical contemplatives, the Buddha’s achievement is recognized by the chief Brahmanical divinity. | The Pali vata bho works much like the English exclamation “oh lord” as an appeal to authority (bho), often in a purely rhetorical sense. “Alas, the world is lost! Alas, the world is to perish, in that the mind of the Tathāgata, the Arahant, the Perfectly Enlightened One, inclines to living at ease, not to teaching the Dhamma.
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi. Then, as easily as a strong person would extend or contract their arm, he vanished from the realm of divinity and reappeared in front of the Buddha. ” Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahmā Sahampati disappeared from the brahmā world and reappeared before the Blessed One.
Atha kho brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇajāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said: He arranged his upper robe over one shoulder, knelt down with his right knee on the ground, raised his joined hands in reverential salutation towards the Blessed One, and said to him:
“desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ. “Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! “Venerable sir, let the Blessed One teach the Dhamma; let the Fortunate One teach the Dhamma.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching. There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma.
Bhavissanti dhammassa aññātāro”ti. There will be those who understand the teaching!” Sahampati is the one who recognizes the potential in all beings, since it was he who imbued them with divinity. He did this to ensure dominance, but now his motive has transformed into compassion.There will be those who will understand the Dhamma. ”
Idamavoca brahmā sahampati, idaṁ vatvā athāparaṁ etadavoca: That is what the divinity Sahampati said. Then he went on to say: This is what Brahmā Sahampati said. Having said this, he further said this:
“Pāturahosi magadhesu pubbe, “Among the Magadhans there appeared in the past “In the past there appeared among the Magadhans
Dhammo asuddho samalehi cintito; an impure teaching thought up by the stained. The “impure teaching” was, according to the commentary, that of the six ascetic teachers, who are regularly associated with Magadha (eg. SN 2.30, Snp 3.6, DN 2). Less likely it refers to Brahmanical teachers like Āḷāra Kālāma and Uddaka Rāmaputta, who are more closely associated with Kosala and whose system is regarded as passed down rather than “thought up”.An impure Dhamma devised by those still stained.
Apāpuretaṁ amatassa dvāraṁ, Fling open the door to freedom from death! “Freedom from death” (amata, Sanskrit amṛta) is yet another Brahmanical term transformed by the Buddha. Its Vedic meaning was “immortality”, and hence the “ambrosia” of soma through which immortality was gained. For the Buddha, as seen in the “noble quest” itself, it was the freedom from the cycles of birth, aging, and death.Throw open this door to the Deathless!
Suṇantu dhammaṁ vimalenānubuddhaṁ. Let them hear the teaching the immaculate one discovered. Let them hear The Dhamma that the Stainless One discovered.
Sele yathā pabbatamuddhaniṭṭhito, Standing high on a rocky mountain, “Just as one standing on a mountain peak
Yathāpi passe janataṁ samantato; you can see the people all around. Might see below the people all around,
Tathūpamaṁ dhammamayaṁ sumedha, In just the same way, All-seer, so intelligent, So, made of the Dhamma, O wise one,
Pāsādamāruyha samantacakkhu; having ascended the Temple of Truth, Ascend this palace, universal eye,
Sokāvatiṇṇaṁ janatamapetasoko, rid of sorrow, look upon the people Being yourself free from sorrow, these people submerged in sorrow,
Avekkhassu jātijarābhibhūtaṁ. swamped with sorrow, overcome by rebirth and old age. Behold beings oppressed by birth and decay. ”
Uṭṭhehi vīra vijitasaṅgāma, Rise, hero! Victor in battle, caravan leader, Here we see a verbal echo of Sahampati’s martial origins.“Rise up, O hero, victor in battle!
Satthavāha anaṇa vicara loke; wander the world free of debt. A “caravan leader” (satthavāha) guides their flock through treacherous deserts and wastelands, as illustrated at DN 23:23.3. | Anaṇa (“debtless”) is a technical term in the Vedic system. According to Manu 6.35–7, a renunciate must first pay off three debts: study of Vedas, begetting a son, and offering of sacrifices. One who goes forth with these debts unpaid is headed for a downfall. The Buddha has indeed paid off all these debts: he studied the Vedas under his former teachers (MN 26:15.6); he has a son Rāhula; and his path is regarded as the highest form of sacrifice (DN 5:24.1). But in Buddhism the concept is reinterpreted as meaning one has let go of all defilements, becoming a “perfected”, literally “worthy” one, after which one can eat almsfood free of debt (MN 124:38.1, SN 16.11:13.2).O caravan leader, debt-free one, wander in the world.
Desassu bhagavā dhammaṁ, Let the Blessed One teach the Dhamma! Teach the Dhamma, O Blessed One:
Aññātāro bhavissantī”ti. There will be those who understand!” There will be those who will understand. ”
Atha kho bhagavā brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. Then the Buddha, understanding the Divinity’s invitation, surveyed the world with the eye of a Buddha, out of his compassion for sentient beings. Then the Blessed One, having understood Brahmā’s request, out of compassion for beings surveyed the world with the eye of a Buddha.
Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. Here we see the sense of indriya as “spiritual potential”. Originally it was the state of excited energy produced by soma that allowed Indra to manifest his full power and overcome his foes. It implicitly links back to the five spiritual qualities that the Buddha attributed to his teachers, which he later formalized as “faculties”. Here as there, the idea creates a connection between beings, a recognition of shared qualities that, when properly nurtured, can mature into awakening. | For the “fault to do with the next world” see AN 2.1.As he did so, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and a few who dwelt seeing blame and fear in the other world.
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena; It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. Just as in a pond of blue or red or white lotuses, some lotuses might be born in the water, grow up in the water, and thrive while submerged in the water, without rising up from the water; some lotuses might be born in the water, grow up in the water, and stand at an even level with the water; some lotuses might be born in the water and grow up in the water, but would rise up from the water and stand without being soiled by the water,
evameva bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. So too, surveying the world with the eye of a Buddha, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and a few who dwelt seeing blame and fear in the other world.
Disvāna brahmānaṁ sahampatiṁ gāthāya paccabhāsi: When he had seen this he replied in verse to the divinity Sahampati: Having seen this, he answered Brahmā Sahampati in verse:
“Apārutā tesaṁ amatassa dvārā, “Flung open are the doors to freedom from death! “Open to them are the doors to the Deathless:
Ye sotavanto pamuñcantu saddhaṁ; Let those with ears to hear commit to faith. Pamuñcantu saddhaṁ has long troubled translators, as the basic sense of pamuñcantu is “release”. The problem is a long-standing one, for Sanskrit variants include pramodantu (“celebrate”) or praṇudantu kāṅkṣāḥ (“dispel doubts”). I think it is a poetic variant of adhimuñcantu, to “decide” or “commit” to faith; it is extremely common in Pali to use a synonymous verb to reinforce the sense of the noun. In Snp 5.19, muttasaddho, pamuñcassu saddhaṁ, and adhimuttacittaṁ are all used in this sense.Let those who have ears release faith.
Vihiṁsasaññī paguṇaṁ na bhāsiṁ, Thinking it would be troublesome, Divinity, I did not teach Foreseeing trouble, O Brahmā, I did not speak
Dhammaṁ paṇītaṁ manujesu brahme”ti. the sophisticated, sublime Dhamma among mankind.” The refined, sublime Dhamma among human beings. ”
Atha kho brahmā sahampati “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. Then the divinity Sahampati, knowing that his request for the Buddha to teach the Dhamma had been granted, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Then Brahmā Sahampati, thinking, “The Blessed One has given his consent [to my request] regarding the teaching of the Dhamma, ” paid homage to the Blessed One and disappeared right there.