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Saṁyutta Nikāya 6.4 Linked Discourses 6.4
1. Paṭhamavagga 1. The Appeal
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. The opening is shared with MN 49, except there the Buddha recalls an encounter at Ukkaṭṭhā. See also Ja 405.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: Baka maintains the same wrong view at MN 49:2.2, where he engages the Buddha in philosophical debate. The word baka means “stork” or “crane”. To search for a high divinity of this name in Brahmanism is to be disappointed, for instead we find a man-eating demon (rakṣasa) in bird form whose fate is to be slain by the hero Bhīma (or Kṛṣṇa). Pali stories tell of how the stork dozes peacefully as if meditating by the water, while in reality he is trying to fool fish into approaching so he can snatch them up (Ja 38, Ja 236). A cunning, large, white, high-flying, predatory bird who fakes meditation is a fitting image for the antagonist of these suttas.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.” The use of the impersonal pronoun (idaṁ) to refer to the self as divinity is a characteristic Upaniṣadic idiom: “you are that” (tat tvam asi, Chāndogya Upaniṣad 6.8.7); “that self is divinity” (ayam ātmā brahma, Māṇḍūkya Upaniṣad 1.2); “I am that” (so’ham asmi, Īśa Upaniṣad 16); “this is that self hidden in all” (eṣa ta ātmā sarvāntaraḥ, Bṛhadāraṇyaka Upaniṣad 3.4.1, etc.); “this, verily, is that” (etad vai tat, Kaṭha Upaniṣad 2.1.5). | For idaṁ niccaṁ see eṣa nityo (Bṛhadāraṇyaka Upaniṣad 4.4.23); for idaṁ dhuvaṁ see etad apramayaṁ dhruvam (4.4.20). | “Whole” (kevala) is a Brahmanical term indicating complete union with Divinity.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 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. 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 fellow! Welcome, good fellow! “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 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.” 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, whole, 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 are now wielders of power, Neither text nor commentary is helpful here. Perhaps the number seventy-two indicates his former royal status, as Manu 7.157 tells us king’s retinue consists of six circles of twelve people. | From this point the text diverges from MN 49:5.1.[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, O 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 lifespan 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, A hundred thousand times a hundred million years— A hundred thousand nirabbudas.
Āyuṁ pajānāmi tavāhaṁ brahme”ti. I understand your lifespan, Divinity.” For the math, see note to SN 6.10:10.1.I know, O Brahmā, your life span to be
“Anantadassī bhagavāhamasmi, “I am the blessed one of infinite vision, The commentary thinks Baka is quoting the Buddha here, but I doubt it. First, the phrasing ahamasmi (“I am”) is characteristic of Brahmā (eg. DN 1:2.5.2). Second, the Buddha does not, in fact, claim to be one of “infinite vision” (anantadassī) in early Pali. Third, the text reads straightforwardly as a statement by Baka. Fourth, bhagavā is widely used as a term of respectful address in the Upaniṣads, while later Sanskrit uses anantadṛṣṭi as an epithet of Indra or Śiva. The rhetorical posture is similar to DN 11:83.6; Baka is overcompensating, his bluster betraying his insecurity.[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 was my past practice of precept and observance? Normally it is understood that rebirth as a high Divinity requires the practice of deep meditative absorption (jhāna), which is not mentioned here. However, Baka is not asking about the kamma that led to him becoming a Divinity, but about the bodily acts he did 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 humans These stories are explained at length in the commentary.[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, That’s your past practice of precept and observance. That was your ancient practice of vow and virtue,
Suttappabuddhova anussarāmi. I recollect it like one who has wakened from sleep. This unusual phrase is, I think, suggestive of a key difference between the Upaniṣads and the Buddha. The Upaniṣads frequently treat the state of sleep and dream as a mystical union, where a person draws closer to divinity, and which appears as a mysterious analogue or manifestation of deep contemplation or realization (eg. Bṛhadāraṇyaka Upaniṣad 2.1.16ff.). I believe the Buddha is called the “Awakened One” in deliberate contrast with that way of knowing.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 your past practice of precept and observance. 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 your past practice of precept and observance. 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 footman named Kappa. This shows the changeability of status. See Kesava Jātaka (Ja 346).“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 your past practice of precept and observance. 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 lifespan of mine. Despite his praise, here as in MN 49 Baka does not declare himself a follower of the Buddha.[Brahmā Baka: ] “Surely you know this life span of mine;
Aññepi jānāsi tathā hi buddho; And others, too, you know; 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. ”