Connected Discourses with Brahmās

1Thus have I heard.³⁶² The incident is also recorded at Vin I 4-7 and MN I 167-169, and at DN II 36-40 with the Buddha Vipassı̄ and Mahābrahmā as the speakers. Spk assigns the incident to the eighth week after the enlightenment. A BHS parallel at Mvu III 314-19, considerably more ornate, records several variant traditions of the encounter, more or less corresponding with the Pāli version; see Jones, 3:302-9. 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. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “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. But this generation delights in adhesion, takes delight in adhesion, rejoices in adhesion.³⁶³ Spk explains ālaya objectively as the five cords of sensual pleasure, called “adhesions” because it is these to which beings adhere; and again, subjectively, as the 108 mental examinations driven by craving (taṇhāvicaritāni; see AN II 212,8-213,2), since it is these that adhere to their objects. For such a generation this state is hard to see, that is, specific conditionality, dependent origination. 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.³⁶⁴ Spk: All these terms are synonyms for Nibbāna. For contingent upon that (tam āgamma), all the vacillations of formations become still and calm down; all acquisitions are relinquished; all cravings are destroyed; all lustful defilements fade away; and all suffering ceases. Spk-pṭ: Contingent upon that: in dependence upon that, because it is the object condition for the noble path. If I were to teach the Dhamma and if others would not understand me, that would be wearisome for me, that would be troublesome.”

2Thereupon these astounding verses, not heard before in the past, occurred to the Blessed One:

3, 556 “Enough now with trying to teach
What I found with so much hardship;
This Dhamma is not easily understood
By those oppressed by lust and hate.

4, 557 “Those fired by lust, obscured by darkness,
Will never see this abstruse Dhamma,
Deep, hard to see, subtle,
Going against the stream.” [137]

5As the Blessed One reflected thus, his mind inclined to living at ease, not to teaching the Dhamma.³⁶⁶ Spk: Living at ease (appossukkatā, lit. “little zeal”) means lack of desire to teach. But why did his mind so incline after he had made the aspiration to Buddhahood, fulfilled the perfections, and attained omniscience? Because as he reflected, the density of the defilements of beings and the profundity of the Dhamma became manifest to him. Also, he knew that if he inclined to living at ease, Brahmā would request him to teach, and since beings esteem Brahmā, this would instill in them a desire to hear the Dhamma. On ussukka, see n. 54.

6Then Brahmā Sahampati, having known with his own mind the reflection in the Blessed One’s mind, thought: “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.”³⁶⁷ Brahmā Sahampati appears in dramatic roles at key points in the Buddha’s ministry and also utters the first verse at his parinibbāna (v. 608 below). See 48:57 for his own account of how he become a prominent deity in the brahmā world. His other appearances in SN are at: 6:2, 3, 10, 12, 13; 11:17; 22:80; 47:18, 43. In the Mvu version the deity who arrives is referred to simply as Mahābrahmā, without a personal name. He comes accompanied by many other gods including Sakka. In this chapter (and elsewhere in this translation), I use “Brahmā” when the word is part of a proper name and “brahmā” when it refers more generally to a being or class of beings. Sometimes there is no hard and fast boundary between the two.
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. 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: “Venerable sir, let the Blessed One teach the Dhamma; let the Fortunate One teach the Dhamma. There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.”

7This is what Brahmā Sahampati said. Having said this, he further said this:

8, 558 “In the past there appeared among the Magadhans
An impure Dhamma devised by those still stained.
Throw open this door to the Deathless! Let them hear

The Dhamma that the Stainless One discovered.³⁶⁸ Spk identifies the door to the Deathless (amatassa dvāra) with the noble path, “the door to the deathless Nibbāna.” Although the text here uses the singular dvāra, just below it has the plural dvārā.

9, 559 “Just as one standing on a mountain peak
Might see below the people all around,
So, O wise one, universal eye,
Ascend the palace made of the Dhamma.
Being yourself free from sorrow, behold the people
Submerged in sorrow, oppressed by birth and decay.

10, 560 “Rise up, O hero, victor in battle!
O caravan leader, debt-free one, wander in the world.
Teach the Dhamma, O Blessed One:
There will be those who will understand.”³⁶⁹ I translate pāda c in accordance with the reading in Be, Se, and Ee2, desassu bhagavā dhammam, found consistently in the Sinhalese texts. Ee1 desetu (found also in the DN and Vin parallels) seems to be a normalization influenced by the preceding prose passage. The verse is recited again by Brahmā Sahampati at v. 919. The Buddha is called the “unsurpassed caravan leader” at v. 736b; see n. 517. [138]

11Then the Blessed One, having understood Brahmā’s request, out of compassion for beings surveyed the world with the eye of a Buddha.³⁷⁰ Spk: The eye of a Buddha (buddhacakkhu) is a name for the knowledge of the degrees of maturity in the faculties of beings (indriyaparopariyattañāṇa) and the knowledge of the dispositions and underlying tendencies of beings (āsayānusayañāṇa). The knowledge of omniscience is called the universal eye (samantacakkhu, at v. 559d). The knowledge of the three lower paths is called the Dhamma eye (or “vision of Dhamma,” dhammacakkhu). Together with the divine eye (dibbacakkhu: see 6:5, 12:70) and the fleshly eye (mamsacakkhu), these make up the “five eyes” of a Buddha. 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.³⁷¹ Paralokavajjabhayadassāvino. At MLDB, p. 261, the ambiguous compound is rendered “seeing fear in blame and in the other world.” This agrees well enough with the commentaries, which resolve it: paralokañ c’ eva vajjañ ca bhaya-to passanti. At Dhp 317-18, however, bhaya and vajja are treated as parallel terms, which suggests that the compound should be resolved: paraloke vajjañ c’ eva bhayañ ca passanti. 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—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.

12Having seen this, he answered Brahmā Sahampati in verse:

13, 561 “Open to them are the doors to the Deathless:
Let those who have ears release faith.
Foreseeing trouble, O Brahmā, I did not speak
The refined, sublime Dhamma among human beings.”

14Then 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.³⁷² Katāvakāso kho ’mhi bhagavatā dhammadesanāya. Ee1 bhagavato here must be an error. At MLDB, p. 262, in accordance with prevalent practice this phrase was rendered, “I have created the opportunity for the Blessed One to teach the Dhamma.” CPD (s.v. katāvakāsa) remarks that this construal “is both grammatically impossible and contextually unlikely.” The rendering here, based on a suggestion of VĀT, uses the active voice in place of an awkward passive construction imitative of the Pāli.

2. Reverence

1Thus have I heard.³⁷³ Spk assigns this sutta to the fifth week after the enlightenment. The sutta is also at AN II 20-21 with an additional paragraph. 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. [139] Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “One dwells in suffering if one is without reverence and deference. Now what ascetic or brahmin can I honour and respect and dwell in dependence on?”

2Then it occurred to the Blessed One: “It would be for the sake of fulfilling an unfulfilled aggregate of virtue that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, I do not see another ascetic or brahmin more perfect in virtue than myself, whom I could honour and respect and dwell in dependence on.

3“It would be for the sake of fulfilling an unfulfilled aggregate of concentration that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in concentration than myself….

4“It would be for the sake of fulfilling an unfulfilled aggregate of wisdom that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in wisdom than myself….

5“It would be for the sake of fulfilling an unfulfilled aggregate of liberation that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in liberation than myself….

6“It would be for the sake of fulfilling an unfulfilled aggregate of the knowledge and vision of liberation that I would honour, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in the knowledge and vision of liberation than myself, whom I could honour and respect, and on whom I could dwell in dependence.³⁷⁴ Spk: The first four qualities—virtue, etc.—are both mundane and supramundane. The knowledge and vision of liberation is mundane only, for this is reviewing knowledge (paccavekkhaṇañāṇa ). On this last term, see n. 376 just below.

7“Let me then honour, respect, and dwell in dependence on this very Dhamma to which I have fully awakened.”

8Then, having known with his own mind the reflection in the Blessed One’s mind, 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. He arranged his upper robe over one shoulder, raised his joined hands in reverential salutation towards the Blessed One, and said to him: [140] “So it is, Blessed One! So it is, Fortunate One! Venerable sir, those who were the Arahants, the Perfectly Enlightened Ones in the past—those Blessed Ones too honoured, respected, and dwelt in dependence just on the Dhamma itself. Those who will be the Arahants, the Perfectly Enlightened Ones in the future—those Blessed Ones too will honour, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the Perfectly Enlightened One, honour, respect, and dwell in dependence just on the Dhamma itself.”

9This is what Brahmā Sahampati said. Having said this, he further said this:

10, 562 “The Buddhas of the past,
The future Buddhas,
And he who is the Buddha now,
Removing the sorrow of many—

11, 563 “All have dwelt, will dwell, and dwell,
Deeply revering the true Dhamma:
For the Buddhas
This is a natural law.

12, 564 “Therefore one desiring his own good,
Aspiring for spiritual greatness,
Should deeply revere the true Dhamma,
Recollecting the Buddhas’ Teaching.”³⁷⁵ In pāda a, Se and Ee1 read atthakāmena, also at AN II 21,23, as against Be and Ee2 attakāmena, also at AN IV 91,1. Spk glosses abhikaṅkhatā in pāda c as patthayamānena. Saram in pāda d is probably a truncated instrumental, glossed by Spk as sarantena; Norman, however, suggests it could be a ṇamul absolutive (see n. 235 above and EV II, n. to 26).

3. Brahmadeva

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion a certain brahmin lady had a son named Brahmadeva who had gone forth from the household life into homelessness under the Blessed One.

2Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Brahmadeva, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Brahmadeva became one of the arahants.³⁷⁶ This is the stock canonical description of the attainment of arahantship. The sentence beginning “He directly knew,” according to Spk, shows “the plane of reviewing” (paccavekkhaṇabhūmi ). The commentaries propose two ways of interpreting nāparam itthattāya, depending on whether the last word is taken as dative or ablative. Spk: “Now there is no development of the path again done ‘for this state’ (itthabhāvāya = itthattāya as dative), that is, for the state of the sixteen tasks or for the destruction of the defilements. (The ‘sixteen tasks’ are the four tasks of the path—full understanding, abandonment, realization, and development (as at 56:11; V 422,3-30)—taken in conjunction with each of the four supramundane paths.) Or alternatively: itthattāya = itthabhāvato (the ablative, ‘beyond thisness’). Now there is no further continuum of aggregates beyond this present continuum of aggregates. These five aggregates stand fully understood like a tree cut down at the root.”
I take itthattāya as a dative meaning “for this state of being,” i.e., for existence in any state of being, so that the phrase conveys the same sense as the alternative “roar of liberation,” natthi dāni punabbhavo, “Now there is no renewed existence” (see 22:27 (III 29,30), etc.). Elsewhere (e.g., at DN I 17,33; MN II 130,16 foll.; AN I 63,30-64,18) itthatta signifies the human state (or perhaps the entire sensory realm) as contrasted with higher states of being. As the stem form itthatta is clearly neuter, it is difficult to accept the commentarial explanation of itthattāya as an ablative.

3Then, in the morning, the Venerable Brahmadeva dressed and, taking bowl and robe, entered Sāvatthī for alms. Walking on continuous alms round in Sāvatthī, he came to his own mother’s residence.³⁷⁷ Walking on continuous alms round (sapadānam piṇḍāya caramāno) is the ascetic practice of going for alms to each house along the route, without discriminating between those who regularly give and those who do not; see Vism 60,19-24 (Ppn 2:6), 67-68 (Ppn 2:31). [141] Now on that occasion the brahmin lady, the Venerable Brahmadeva’s mother, had been offering a constant oblation to Brahmā.³⁷⁸ Āhutim niccam paggaṇhāti. From the detailed description in Spk, this seems to have been an elaborate ceremony in which sweetened milk-rice was offered to Brahmā with accompanying invocations. Then it occurred to Brahmā Sahampati: “This brahmin lady, the Venerable Brahmadeva’s mother, has been offering a constant oblation to Brahmā. Let me approach her and stir up a sense of urgency in her.”

4Then, 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 in the residence of the Venerable Brahmadeva’s mother. Then, standing in the air, Brahmā Sahampati addressed the brahmin lady in verse:

5, 565 “Far from here, madam, is the brahmā world
To which you offer a constant oblation.
Brahmā does not eat such food, lady:
So why mumble, not knowing the path to Brahmā?³⁷⁹ Spk: “The path to Brahmā (brahmapatha) is a name for the four wholesome jhānas; the resultant jhānas are called their path of living (jīvitapatha). Ignorant of this path, why do you mumble and mutter? For the brahmās subsist on the rapturous jhānas; they do not eat curdled milk flavoured with herbs and seeds.” Usually the four brahmavihāras are called the path to the company of Brahmā, as at DN I 250,32-251,21 and MN II 207,14-208,8.

6, 566 “This Brahmadeva, madam,
Without acquisitions, has surpassed the devas.
Owning nothing, nourishing no other,
The bhikkhu has entered your house for alms.³⁸⁰ Spk explains nirūpadhika in pāda b as one devoid of the upadhi of defilements, volitional formations, and sensual pleasures. Spk-pṭ: The upadhi of the aggregates is not mentioned because the aggregates still exist. Has surpassed the devas (atidevapatto). Spk: He has attained the state of a deva beyond the devas, the state of a brahmā beyond the brahmās. (There is an evident pun here on the bhikkhu’s name.) On akiñcana, “owning nothing,” see n. 73. Nourishing no other (anaññaposī). Spk: This is said because he does not maintain a wife and children, or because he will not maintain another body after the present one.

7, 567 “Gift-worthy, knowledge-master, inwardly developed,

He deserves offerings from humans and devas.
Having expelled all evil, unsullied,
Cooled at heart, he comes seeking alms.

8, 568 “For him there is nothing behind or in front—
Peaceful, smokeless, untroubled, wishless;
He has laid down the rod towards frail and firm:
Let him eat your oblation, the choicest alms.³⁸¹ Spk: What is behind (pacchā) is the past, what is in front (purattham) is the future. He has nothing behind or in front because he is devoid of desire and lust for past and future aggregates. He is smokeless (vidhūmo) with the vanishing of the smoke of anger. On the “front-behind” dichotomy, see Dhp 348, 421; Sn 949; Th 537.

9, 569 “Aloof from the crowd, with peaceful mind,
Like a nāga he fares, tamed, unstirred.
A bhikkhu of pure virtue, well liberated in mind:
Let him eat your oblation, the choicest alms.³⁸² Spk explains visenibhūto in pāda a as “disarmed, without the army of defilements” (kilesasenāya viseno jāto). Here, however, I follow Norman’s suggestion (at GD, pp. 307-8, n. to 793) that viseni corresponds to BHS viśreṇi, meaning “without association.” At Uv 11:12, we find viseṇīkṛtvā (translated into Tibetan by an expression meaning “free from the crowd”).

10, 570 “With confidence in him, free from wavering, [142]
Present your offering to one who deserves it.
Having seen a sage who has crossed the flood,
O madam, make merit leading to future bliss.”³⁸³ On oghatiṇṇam see n. 2.

11, 571 With confidence in him, free from wavering,
She presented her offering to one who deserved it.
Having seen a sage who has crossed the flood,
The lady made merit leading to future bliss.³⁸⁴ Spk: This verse was added by the redactors.

4. Brahmā Baka

1Thus have I heard.³⁸⁵ The prose opening of this sutta is identical with that of MN No. 49, except that the latter is set at Ukkaṭṭha. The episode and verses make up the Brahmā Baka Jātaka (Ja No. 405). This brahmā’s name means “crane,” in Indian tradition regarded as a bird of cunning and deceit. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the following evil speculative view had arisen in Brahmā Baka: “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.”³⁸⁶ Spk glosses kevalam as akaṇḍam sakalam, “unbroken, whole,” and explains the background thus: In an earlier human birth this brahmā had developed the jhānas and was reborn in the Vehapphala brahmā world, a fourth jhāna plane with a life span of five hundred aeons. Thereafter he was reborn in the Subhakiṇha brahmā world, a third jhāna plane with a life span of sixty-four aeons. Next he was reborn in the Ābhassara brahmā world, a second jhāna plane with a life span of eight aeons. Then he was reborn in the first jhāna plane with a life span of one aeon. At first he knew his own past kamma and planes of rebirth, but as time passed he forgot both and adopted an eternalist view.

2Then, 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. Brahmā Baka saw the Blessed One coming in the distance and said to him : “Come , dear sir! Welcome, dear sir! It has been a long time, dear sir, since you took the opportunity of coming here. 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.”

3When this was said, the Blessed One said to Brahmā Baka: “Alas, sir, Brahmā Baka is immersed in ignorance! Alas, sir, Brahmā Baka is immersed in ignorance, 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; [143] and will say of what is actually incomplete that it is complete; and will say of what is actually perishable that it is imperishable; and with reference to [a realm] where one is born, ages, dies, passes away, and is reborn, will say thus: ‘Indeed, this is where one is not born, does not age, does not die, does not pass away, and is not reborn’; and when there is another escape superior to this, will say, ‘There is no other escape superior to this.’”

[Brahmā Baka:]

4, 572 “We seventy-two, Gotama, were merit-makers;
Now we wield power, beyond birth and aging.
This, knowledge-master, is our final attainment of Brahmā.
Many are the people who yearn for us.”³⁸⁷ Pāda a reads: Dvāsattati Gotama puññakammā. I translate in accordance with the paraphrase of Spk: “Master Gotama, we seventy-two men of meritorious kamma [Spk-pṭ: i.e., doers of meritorious deeds] have been reborn here through that meritorious kamma (bho Gotama mayam dvāsattati janā puññakammā [Spk-pṭ: puññakārino] tena puññakammena idha nibbattā).” Neither Spk nor Spk-pṭ offers any further clue as to what the seventy-two refers to. I read pāda c with Ee2 as having brahmapatti rather than brahmuppatti or brahmupapatti as in the other eds. Spk glosses abhijappanti in pāda d with patthenti pihenti, “yearn for, desire.” Ja III 359,25-29 employs three verbs: “Many people, with their hands joined in reverence, worship us, yearn for us, desire us (namassanti patthenti pihayanti), saying, ‘He is the Lord Brahmā, Mahābrahmā,’ and so forth. They wish, ‘Oh, that we too might become thus.’”

[The Blessed One:]

5, 573 “The life span here is short, not long,
Though you, Baka, imagine it is long.
I know, O Brahmā, your life span to be
A hundred thousand nirabbudas.”³⁸⁸ For nirabbuda, see n. 409. Spk says that this is the extent of the life span that remains.

[Brahmā Baka:]

6, 574 “O Blessed One, [you say]:
‘I am the one of infinite vision
Who has overcome birth, aging, and sorrow.’
What was my ancient practice of vow and virtue?
Tell me this so I might understand.”³⁸⁹ I follow Spk in ascribing the statement “I am the one of infinite vision …” to the Buddha. If the text is read without the commentary, the words would have to be attributed to Baka. The request that follows, however, seems to confirm Spk’s interpretation. Spk glosses: Vatasīlavattan ti vuccati sīlam eva (“It is virtue alone that is referred to as ‘practice of vow and virtue’”). Spk-pṭ: “It is a vow (vatabhūtam) because it is formally undertaken, and a practice of virtue (sīlavattam) because it is practised by way of virtuous conduct, but the two terms actually refer to one thing; thus the commentary says, ‘It is virtue alone.’”

[The Blessed One:]

7, 575 “You gave drink to many people
Who were thirsty, afflicted by heat:
That was your ancient practice of vow and virtue,
Which I recollect as if just waking up.³⁹⁰ Spk relates detailed stories behind each of the incidents referred to in vv. 575-77. See too DPPN, 2:259-60. Malalasekera errs, however, in stating that all the incidents occurred during his incarnation as Kesava. It seems Spk ascribes v. 578 alone to the life as Kesava.

8, 576 “When people were abducted at Antelope Bank,
You released the captives being led away.
That was your ancient practice of vow and virtue,
Which I recollect as if just waking up.

9, 577 “When a ship was seized on the river Ganges
By a fierce nāga longing for human flesh,
You freed it forcefully by a valiant act:
That was your ancient practice of vow and virtue,
Which I recollect as if just waking up. [144]

10, 578 “I was your apprentice named Kappa;
You thought him intelligent and devout:
That was your ancient practice of vow and virtue,
Which I recollect as if just waking up.”³⁹¹ This verse refers to the Kesava Jātaka (Ja No. 346; see too Dhp-a I 342-44). In pāda a, baddhacara is glossed by Spk as antevāsika; see n. 268. I read the verb in pāda b with Be as amaññi (or amañña in Ee2) as against amaññim = “I thought” in Se and Ee1. Though Spk takes the line to thought” in Se and Ee1. Though Spk takes the line to mean that Kappa thought thus of his teacher, I follow the Jātaka, in which the teacher Kesava esteems his pupil Kappa as intelligent and devout while Kesava himself appears almost maudlin.

[Brahmā Baka:]

11, 579 “Surely you know this life span of mine;
The others too you know, thus you’re the Buddha.
Thus this blazing majesty of yours
Illumines even the brahmā world.”

5. A Certain Brahmā (Another View)

1At Sāvatthī. Now on that occasion the following evil speculative view had arisen in a certain brahmā: “There is no ascetic or brahmin who can come here.” Then, having known with his own mind the reflection in that brahmā’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. The Blessed One sat cross-legged in the air above that brahmā, having entered into meditation on the fire element.³⁹² Spk: He did the preparatory work on the fire-kasiṇa, emerged from the basic jhāna, and made a determination: “Let flames come forth from my body.” By the power of his determination, flames came out from his entire body.

2Then it occurred to the Venerable Mahāmoggallāna: “Where now is the Blessed One dwelling at present?” With the divine eye, which is purified and surpasses the human, the Venerable Mahāmoggallāna saw the Blessed One sitting cross-legged in the air above that brahmā, having entered into meditation on the fire element. Having seen this, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahāmoggallāna disappeared from Jeta’s Grove and reappeared in that brahmā world. Then the Venerable Mahāmoggallāna stationed himself in the eastern quarter and sat cross-legged in the air above that brahmā—though lower than the Blessed One—having entered into meditation on the fire element.

3Then it occurred to the Venerable Mahākassapa: “Where now is the Blessed One dwelling at present?” With the divine eye … the Venerable Mahākassapa saw the Blessed One sitting cross-legged in the air above that brahmā…. Having seen this, … [145] the Venerable Mahākassapa disappeared from Jeta’s Grove and reappeared in that brahmā world. Then the Venerable Mahākassapa stationed himself in the southern quarter and sat cross-legged in the air above that brahmā—though lower than the Blessed One—having entered into meditation on the fire element.

4Then it occurred to the Venerable Mahākappina: “Where now is the Blessed One dwelling at present?” With the divine eye … the Venerable Mahākappina saw the Blessed One sitting cross-legged in the air above that brahmā…. Having seen this, … the Venerable Mahākappina disappeared from Jeta’s Grove and reappeared in that brahmā world. Then the Venerable Mahākappina stationed himself in the western quarter and sat cross-legged in the air above that brahmā—though lower than the Blessed One—having entered into meditation on the fire element.

5Then it occurred to the Venerable Anuruddha: “Where now is the Blessed One dwelling at present?” With the divine eye … the Venerable Anuruddha saw the Blessed One sitting cross-legged in the air above that brahmā … . Having seen this, … the Venerable Anuruddha disappeared from Jeta’s Grove and reappeared in that brahmā world. Then the Venerable Anuruddha stationed himself in the northern quarter and sat cross-legged in the air above that brahmā—though lower than the Blessed One—having entered into meditation on the fire element.

6Then the Venerable Mahāmoggallāna addressed that brahmā in verse:

7, 580 “Today, friend, do you still hold that view,
The view that you formerly held?
Do you see the radiance
Surpassing that in the brahmā world?”³⁹³ I translate pādas cd in accordance with Spk’s paraphrase: “Do you see the radiance, the aura, of the Buddha, the Blessed One, surpassing the other auras of the brahmā’s bodies, mansions, and ornaments in this brahmā world?”

8, 581 “I no longer hold that view, dear sir,
The view that I formerly held.
Indeed I see the radiance
Surpassing that in the brahmā world.
Today how could I maintain,
‘I am permanent and eternal’?”³⁹⁴ According to Spk, this brahmā had held two views: first, the view that no ascetics could come to his world; and second, an eternalist view. The first was abandoned when he saw the Buddha and his disciples arrive in his realm. Thereafter the Buddha gave him a discourse at the conclusion of which he was established in the fruit of stream-entry, and thus, through the path of stream-entry, he abandoned his eternalist view.

9Then, having stirred up a sense of urgency in that brahmā, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from that brahmā world and reappeared in Jeta’s Grove.

10Then that brahmā addressed one member of his assembly thus: “Come now, dear sir, approach the Venerable Mahāmoggallāna and say to him: ‘Sir Moggallāna, are there any other disciples of the Blessed One that are as powerful [146] and mighty as Masters Moggallāna, Kassapa, Kappina , and Anuruddha?’”

11“Yes, dear sir,” that member of Brahmā’s assembly replied. Then he approached the Venerable Mahāmoggallāna and asked him: “Sir Moggallāna, are there any other disciples of the Blessed One that are as powerful and mighty as Masters Moggallāna, Kassapa, Kappina, and Anuruddha?”

12Then the Venerable Mahāmoggallāna addressed that member of Brahmā’s assembly in verse:

13, 582 “Many are the disciples of the Buddha
Who are arahants with taints destroyed,
Triple-knowledge bearers with spiritual powers,
Skilled in the course of others’ minds.”³⁹⁵ The three knowledges implied by “triple-knowledge bearers” (tevijjā) are: the knowledge of the recollection of past abodes, the divine eye (also called the knowledge of the passing away and rebirth of beings), and the knowledge of the destruction of the taints. Together with spiritual powers (iddhi) and the capacity for reading others’ minds, these make five of the six abhiññās or direct knowledges. Spk says that the sixth, the divine ear, is also implied.

14Then that member of Brahmā’s assembly, having delighted and rejoiced in the Venerable Mahāmoggallāna’s statement, approached that brahmā and told him: “Dear sir, the Venerable Mahāmoggallāna speaks thus:

15, 583 “‘Many are the disciples of the Buddha …
Skilled in the course of others’ minds.’”

16This is what that member of Brahmā’s assembly said. Elated, that brahmā delighted in his statement.

6. A Brahmā World (Negligence)

1At Sāvatthī. Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then the independent brahmās Subrahmā and Suddhāvāsa approached the Blessed One and stood one at each doorpost.³⁹⁶ Spk-pṭ: A paccekabrahmā is a brahmā who moves about alone, without a retinue. Spk: They stood outside the door like sentries. Then the independent brahmā Subrahmā said to the independent brahmā Suddhāvāsa: “It is not the right time, dear sir, to visit the Blessed One. The Blessed One has gone for his day’s abiding and is in seclusion. Such and such a brahmā world is rich and prosperous, and the brahmā there is dwelling in negligence. Come, dear sir, let us go to that brahmā world and stir up a sense of urgency in that brahmā.” [147]

2“Yes, dear sir,” the independent brahmā Suddhāvāsa replied.

3Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the independent brahmās Subrahmā and Suddhāvāsa disappeared in front of the Blessed One and reappeared in that brahmā world. That brahmā saw those brahmās coming in the distance and said to them: “Now where are you coming from, dear sirs?”

4“We have come, dear sir, from the presence of the Blessed One, the Arahant, the Perfectly Enlightened One. Dear sir, you should go to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One.”

5When this was said, that brahmā refused to accept their advice. Having created a thousand transformations of himself, he said to the independent brahmā Subrahmā: “Do you see, dear sir, how much power and might I have?”

6“I see, dear sir, that you have so much power and might.”

7“But, dear sir, when I am so powerful and mighty, what other ascetic or brahmin should I go to attend upon?”

8Then the independent brahmā Subrahmā, having created two thousand transformations of himself, said to that brahmā: “Do you see, dear sir, how much power and might I have?”

9“I see, dear sir, that you have so much power and might.”

10“That Blessed One, dear sir, is still more powerful and mighty than both you and I. You should go, dear sir, to attend upon that Blessed One, the Arahant, the Perfectly Enlightened One.”

11Then that brahmā addressed the independent brahmā Subrahmā in verse: [148]

12, 584 “Three [hundred] supaṇṇas, four [hundred] geese,
And five hundred falcons:
This palace, O Brahmā, of the meditator shines
Illuminating the northern quarter.”³⁹⁷ Spk says that satā in pāda b should also be connected with tayo and caturo in pāda a; the numbers can be interpreted by way of either individual figures (rūpa) or rows (panti). The supaṇṇa is identical with the garuḍa, the giant eagle of Indian mythology; see 30:1. Spk explains byagghīnisā as beasts similar to tigers (byagghasadisā), but the word occurs at Ja VI 538,9 in a list of birds; it is there glossed as sena, a hawk or falcon. It seems that all these figures are illusory creations of the brahmā’s meditative power. Spk: “He shows, ‘This is the splendour of the palace belonging to me, the meditator.’”

[The independent brahmā Subrahmā:]

13, 585 “Even though that palace of yours shines
Illuminating the northern quarter,
Having seen form’s flaw, its chronic trembling,
The wise one takes no delight in form.”³⁹⁸ Pāda c reads: rūpe raṇam disvā sadā pavedhitam. Spk: Having seen form’s flaw—the fault (dosa) consisting in birth, aging, and dissolution; having seen its chronic trembling—that form is always trembling, shaken, stricken by cold, etc. The wise one is the Teacher (the Buddha). While the deity is proud of the forms—the figures that ornament his palace—Subrahmā reproves him by taking up “form” in its technical sense, as the first of the five aggregates, and then exposing its dangers.

14Then the independent brahmās Subrahmā and Suddhāvāsa, having stirred up a sense of urgency in that brahmā, disappeared right there. And on a later occasion that brahmā went to attend upon the Blessed One, the Arahant, the Perfectly Enlightened One.

7. Kokālika (1)

1At Sāvatthī. Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then the independent brahmās Subrahmā and Suddhāvāsa approached the Blessed One and stood one at each doorpost. Then, referring to the bhikkhu Kokālika, the independent brahmā Subrahmā recited this verse in the presence of the Blessed One:

2, 586 “What wise man here would seek to define
An immeasurable one by taking his measure?
He who would measure an immeasurable one
Must be, I think, an obstructed worldling.ʺ⁴⁰⁰ Spk: The immeasurable one (appameyyam) is the arahant; one takes his measure by determining, “He has this much virtue, this much concentration, this much wisdom.” Spkpṭ: The states that make for measurement (pamāṇakara) are lust, hatred, and delusion, and with their removal it is impossible “to measure” the arahant by way of lust, etc. In this connection see 41:7 (IV 297,11-14 = MN I 298,8-11).

8. Tissaka

1At Sāvatthī…. (as above) … Then, referring to the bhikkhu Katamorakatissaka, the independent brahmā Suddhāvāsa recited this verse in the presence of the Blessed One:⁴⁰¹ In Be and Ee1 & 2 the monk’s name is spelt “-modaka-.” He was one of the renegades who joined Devadatta in his plot to create a schism in the Saṅgha. Spk explains akissava, in pāda d, as nippañña, kissava being equivalent to paññā. Spk-pṭ derives kissava, perhaps by “folk etymology,” from “that by which one hears what” (kinti suṇāti etāyā ti), i.e., learns what is wholesome and unwholesome, etc. [149]

2, 587 “What wise man here would seek to define
An immeasurable one by taking his measure?
He who would measure an immeasurable one
Must be, I think, an obstructed moron.”

9. Brahmā Tudu

1 At Sāvatthī. Now on that occasion the bhikkhu Kokālika was sick , afflicted , gravely ill . Then , when the night had advanced, the independent brahmā Tudu, of stunning beauty, advanced, the independent brahma Tudu, of stunning beauty, illuminating the entire Jeta’s Grove, approached the bhikkhu Kokālika.⁴⁰² In Be the deity’s name is Turu. Spk explains that in his previous birth he had been Kokālika’s preceptor; he passed away as a nonreturner and had been reborn in the brahmā world. He heard about Kokālika’s attempt to malign Sāriputta and Moggallāna and came to advise him to abandon this misguided behaviour. Having approached, he stood in the air and said to the bhi kkhu Kokālika : “Placeconfidence in Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.”

2“Who are you, friend?”

3“I am the independent brahmā Tudu.”

4“Didn’t the Blessed One declare you to be a nonreturner, friend? Then why have you come back here? See how far you have transgressed.”⁴⁰³ Since the Buddha had declared Tudu a nonreturner, Kokālika reproves him for reappearing in the human world. A nonreturning brahmā does not, of course, take rebirth into the human world, but he may manifest himself to humans. Spk paraphrases: “He does not see the boil on his own forehead, yet he thinks he should reproach me for a pimple the size of a mustard seed.” Tudu then realized the wretch was incorrigible and spoke the following verses.

[Brahmā Tudu:]

5, 588 “When a person has taken birth
An axe is born inside his mouth
With which the fool cuts himself
Uttering defamatory speech.

6, 589 “He who praises one deserving blame,
Or blames one deserving praise,
Casts with his mouth an unlucky throw
By which he finds no happiness. ⁴⁰⁴ In v. 589 I have translated pāda c a little freely in order to make more apparent the connection with v. 590. Literally it should be rendered: “The fool collects a disaster with his mouth.” Kali means both the losing throw at dice and a disaster.

7, 590 “Trifling is the unlucky throw
That brings the loss of wealth at dice,
[The loss] of all, oneself included;
Worse by far—this unlucky throw
Of harbouring hate against the fortunate ones.⁴⁰⁵ Spk paraphrases pādas a-c: “This misfortune is trifling, that is, the loss of wealth at dice along with all that one owns too, including oneself.” Spk glosses sugatesu, “fortunate ones,” in pāda e as sammaggatesu puggalesu, “persons who have rightly attained”; thus here the term refers more widely to all arahants, not only to the Buddha. The verse is also at Uv 8:4, minus pāda c (which Norman considers a later addition), and at P-Dhp 301, which includes pāda c but with saddhammam pi in place of SN’s sabbassā pi. For a theory regarding the historical evolution of the verse, see GD, p. 268, n. to 659.

8, 591 “For a hundred thousand nirabbudas
And thirty-six more, and five abbudas,
The maligner of noble ones goes to hell,
Having set evil speech and mind against them.”⁴⁰⁶ The relationship of the figures here will be clarified in n. 409.

10. Kokālika (2)

1At Sāvatthī. ⁴⁰⁷ This sutta is also at Sn III, 10 (pp. 123-31), with the name spelt Kokāliya. The prose portions are identical, but Sn 661-78 gives detailed descriptions of the torments in hell not included here. AN V 170-74 combines 6:9 and 6:10. The background to Kokālika’s animosity towards the two chief disciples is related in the prologue to Ja No. 480; see too Dhp-a IV 90-93; BL 3:247-49. Then the bhikkhu Kokālika approached the Blessed One, [150] paid homage to him, sat down to one side, and said: “Venerable sir, Sāriputta and Moggallāna have evil wishes; they have come under the control of evil wishes.”

2When this was said, the Blessed One said to the bhikkhu Kokālika: “Do not speak thus, Kokālika! Do not speak thus, Kokālika! Place confidence in Sāriputta and Moggallāna , Kokālika. Sāriputta and Moggallāna are well behaved.”

3A second time the bhikkhu Kokālika said to the Blessed One: A second time the bhikkhu Kokalika said to the Blessed One: “Venerable sir, although the Blessed One has my faith and trust, all the same I say that Sāriputta and Moggallāna have evil wishes; they have come under the control of evil wishes.” And a second time the Blessed One said to the bhikkhu Kokālika: “Do not speak thus, Kokālika!… Sāriputta and Moggallāna are well behaved.”

4A third time the bhikkhu Kokālika said to the Blessed One: “Venerable sir, although the Blessed One has my faith and trust, all the same I say that Sāriputta and Moggallāna have evil wishes; they have come under the control of evil wishes.” And a third time the Blessed One said to the bhikkhu Kokālika: “Do not speak thus, Kokālika!… Sāriputta and Moggallāna are well behaved.”

5Then the bhikkhu Kokālika rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right. Not long after the bhikkhu Kokālika had left, his entire body became covered with boils the size of mustard seeds. These then grew to the size of mung beans; then to the size of chickpeas; then to the size of jujube stones; then to the size of jujube fruits; then to the size of myrobalans; then to the size of unripe beluva fruits; then to the size of ripe beluva fruits. When they had grown to the size of ripe beluva fruits, they burst open, exuding pus and blood. Then, on account of that illness, the bhikkhu Kokālika died, [151] and because he had harboured animosity towards Sāriputta and Moggallāna, after his death he was reborn in the Paduma hell.⁴⁰⁸ Spk: The Paduma hell is not a separate hell realm but a particular place in the great Avı̄ci hell where the duration of the torment is measured by paduma units. The same applies to the Abbuda hell, etc., mentioned below.

6Then, when the night had advanced, Brahmā Sahampati, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One, paid homage to him, stood to one side, and said to him: “Venerable sir, the bhikkhu Kokālika has died, and because he harboured animosity towards Sāriputta and Moggallāna, after his death he has been reborn in the Paduma hell.” This is what Brahmā Sahampati said. Having said this, he paid homage to the Blessed One and, keeping him on his right, he disappeared right there.

7Then, when the night had passed, the Blessed One addressed the bhikkhus thus: “Bhikkhus, last night, when the night had advanced, Brahmā Sahampati approached me and said to me:… (as above) … Having said this, he paid homage to me and, keeping me on his right, he disappeared right there.”

8When this was said, a certain bhikkhu said to the Blessed One: “Venerable sir, how long is the life span in the Paduma hell?”

9“The life span in the Paduma hell is long, bhikkhu. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.”

10“Then is it possible to give a simile, venerable sir?” [152]

11“It is possible, bhikkhu. Suppose, bhikkhu, there was a Kosalan cartload of twenty measures of sesamum seed. At the end of every hundred years a man would remove one seed from there. That Kosalan cartload of twenty measures of sesamum seed might by this effort be depleted and eliminated more quickly than a single Abbuda hell would go by. Twenty Abbuda hells are the equivalent of one Nirabbuda hell; twenty Nirabbuda hells are the equivalent of one Ababa hell; twenty Ababa hells are the equivalent of one Aṭaṭa hell; twenty Aṭaṭa hells are the equivalent of one Ahaha hell; twenty Ahaha hells are the equivalent of one Kumuda hell; twenty Kumuda hells are the equivalent of one Sogandhika hell; twenty Sogandhika hells are the equivalent of one Uppala hell; twenty Uppala hells are the equivalent of one Puṇḍarīka hell; and twenty Puṇḍarīka hells are the equivalent of one Paduma hell. Now, bhikkhu, the bhikkhu Kokālika has been reborn in the Paduma hell because he harboured animosity towards Sāriputta and Moggallāna.”⁴⁰⁹ Spk explains the scale for measuring time as follows: one koṭi = ten million years; a koṭi of koṭis = one pakoṭi; a koṭi of pakoṭis = one koṭipakoṭi; a koṭi of koṭipakoṭis = one nahuta; a koṭi of nahutas = one ninnahuta; a koṭi of ninnahutas = one abbuda; twenty abbudas = one nirabbuda.

12This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:

13, 592-95 “When a person has taken birth
… (verses = 588-91) … [153]
Having set evil speech and mind against them.”

1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on the bank of the river Sappinī. Then, when the night had advanced, Brahmā Sanaṅkumāra, of stunning beauty, illuminating the entire bank of the river Sappinī, approached the Blessed One, paid homage to him, and stood to one side.⁴¹⁰ Spk: When he was the youth Pañcasikha he developed jhāna and was reborn in the brahmā world. Because he retained the appearance of a youth they knew him as Kumāra, but because of his great age he was called Sanaṅkumāra, “Forever Youthful.” He makes a dramatic appearance at DN II 210-19. At MN I 358,28-29 Ānanda utters the verse after he has given a detailed analysis of the two terms knowledge (vijjā) and conduct (caraṇa). Standing to one side, he recited this verse in the presence of the Blessed One:

2, 596 “The khattiya is the best among people
For those whose standard is the clan,
But one accomplished in knowledge and conduct
Is best among devas and humans.”

3This is what Brahmā Sanaṅkumāra said. The Teacher approved. Then Brahmā Sanaṅkumāra, thinking, “The Teacher has approved of me,” paid homage to the Blessed One and, keeping him on his right, he disappeared right there.

12. Devadatta

1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak not long after Devadatta had left. ⁴¹¹ Spk says this took place not long after Devadatta had created a schism and had gone from the Bamboo Grove to Gayā’s Head; see Vin II 199. In the Vin version, however, the Buddha pronounces this verse, not after Devadatta creates a schism, but when he wins the patronage of the parricide King Ajātasattu; see Vin II 188. Then, when the night had advanced, Brahmā Sahampati, of stunning beauty, illuminating the entire Mount Vulture Peak, approached the Blessed One, paid homage to him, and stood to one side. [154] Standing to one side, referring to Devadatta, he recited this verse in the presence of the Blessed One:

2, 597 “As its own fruit brings destruction
To the plantain, bamboo, and reed,
As its embryo destroys the mule,
So do honours destroy the scoundrel.”⁴¹² The similes are elaborated at 17:35, followed by the same verse. Cp. v. 383.

13. Andhakavinda

1On one occasion the Blessed One was dwelling among the Magadhans at Andhakavinda. Now on that occasion the Blessed One was sitting out in the open in the thick darkness of the night while it was drizzling. Then, when the night had advanced, Brahmā Sahampati … approached the Blessed One, paid homage to him, and stood to one side. Standing to one side, he recited these verses in the presence of the Blessed One:

2, 598 “One should resort to remote lodgings,
Practise for release from the fetters.
But if one does not find delight there,
Guarded and mindful, dwell in the Saṅgha.⁴¹³ In pāda b, -vippamokkhā can be understood as a truncated dative (Spk = -vippamokkhatthāya).

3, 599 “Walking for alms from family to family,
Faculties guarded, discreet, mindful,
One should resort to remote lodgings,
Freed from fear, liberated in the fearless.⁴¹⁴ Spk: Though one has entered into the midst of the Saṅgha, one should not dwell there socializing with one’s lay supporters. Having made the mind proficient, having suffused it with joy and contentment, one should again resort to a remote lodging. Pāda d is explained: “Freed from the fear of saṁsāra, one should dwell liberated in (vimutto)—that is, resolved upon (adhimutto hutvā)—the fearless, Nibbāna.”

4, 600 “Where terrible serpents glide,
Where lightning flashes and the sky thunders,
In the thick darkness of the night
There sits a bhikkhu devoid of terror.⁴¹⁵ Spk: By this he explains: “Blessed One, just as you are now sitting without attending to the fearful objects situated there, or to the serpents, or to the lightning and thunder, just so do bhikkhus sit when they are intent on striving.”

5, 601 “For this has actually been seen by me,
It is not merely hearsay:
Within a single holy life
A thousand have left Death behind.⁴¹⁶ Spk explains itihītam in pāda b as if it meant deduced by reasoning or logic or inferred from scripture (idam itiha itihā ti na takkahetu vā nayahetu vā piṭakasampadānena vā aham vadāmi). The use of the expression elsewhere, however, indicates that it is specifically connected with oral tradition, e.g., at MN I 520,4: so anussavena itihītihaparamparāya piṭakasampadāya dhammam deseti; “he teaches a doctrine by oral tradition, by transmission of hearsay, by what has come down in scriptures.” See too MN II 169,12. In pāda d, the thousand who have left Death behind (sahassam maccuhāyinam) are the arahants.

6, 602 “There are five hundred more trainees,
And ten times a tenfold ten:
All have entered the stream,
Never returning to the animal realm.

7, 603 “As for the other people who remain—
Who, to my mind, partake of merit—
I cannot even number them
From dread of speaking falsely.”⁴¹⁷ I interpret the numbers in v. 602 with the aid of Spk, even though this leads to the unlikely conclusion that the number of stream-enterers is not significantly higher than the number of arahants (cp. 55:5, V 406,11-30). I read pāda b with Be, Se, and Ee2 as dasā ca dasadhā dasa rather than with Ee1 dasā ca dasadhā satam. Though the latter gives a ten times higher figure, it does not agree with the commentary, which glosses: dasadhā dasā ti satam. It is not clear to me whether the “five hundred more trainees” (bhiyyo pañcasatā sekkhā) means that there are fifteen hundred trainees between the arahant and stream-enterer stages plus an additional thousand stream-enterers, or fifteen hundred trainees who are stream-enterers. V. 603 is also at DN II 218,6-9, uttered by Brahmā Sanaṅkumāra after he has said that twenty-four hundred thousand (not twenty-four hundred, as Walshe has it at LDB, p. 299) Magadhan followers had passed away as stream-enterers and oncereturners. According to Spk-pṭ, “the other people who partake of merit” (itarā pajā puññabhāgā) are those who have partaken of merit aimed at the ending of the round (but who, presumably, have not yet reached any path or fruit). [155]

14. Aruṇavatī

1Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī … . There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”

2“Venerable sir!” those bhikkhus replied. The Blessed One said this:

3“Bhikkhus, once in the past there was a king name Aruṇavā whose capital was named Aruṇavatī. The Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, dwelt in dependence on the capital Aruṇavatī.⁴¹⁸ Sikhı̄ was the fifth Buddha of antiquity counting back from Gotama. He arose thirty-one aeons ago (see DN II 2,14-16). The chief pair of disciples of the Blessed One Sikhī were named Abhibhū and Sambhava, an excellent pair. Then the Blessed One Sikhī addressed the bhikkhu Abhibhū: ‘Come, brahmin, let us go to a certain brahmā world until it is time for our meal.’ - ‘Yes, venerable sir,’ the bhikkhu Abhibhū replied.

4“Then, bhikkhus, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, so the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, and the bhikkhu Abhibhū disappeared from the capital Aruṇavatī and reappeared in that brahmā world. Then the Blessed One Sikhī addressed the bhikkhu Abhibhū thus: ‘Give a Dhamma talk, brahmin, to Brahmā and to Brahmā’s retinue and to Brahmā’s assembly.’ - ‘Yes, venerable sir,’ the bhikkhu Abhibhū replied. Then, by means of a Dhamma talk, he instructed, exhorted, inspired, and gladdened Brahmā and Brahmā’s retinue and Brahmā’s assembly. Thereupon Brahmā and Brahmā’s retinue and [156] Brahmā’s assembly found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! How can a disciple teach the Dhamma in the very presence of the Teacher?’

5“Then , bhikkhus , the Blessed One Sikhī addressed the bhikkhu Abhibhū thus: ‘Brahmin, Brahmā and Brahmā’s retinue and Brahmā’s assembly deplore this, saying, “It is wonderful indeed, sir! It is amazing indeed, sir! How can a disciple teach the Dhamma in the very presence of the Teacher?” Well then, brahmin, stir up an even greater sense of urgency in Brahmā and in Brahmā’s retinue and in Brahmā’s assembly.’ - ‘Yes, venerable sir,’ the bhikkhu Abhibhū replied. Then he taught the Dhamma with his body visible, and with his body invisible, and with the lower half of his body visible and the upper half invisible, and with the upper half of his body visible and the lower half invisible.⁴¹⁹ For a more detailed account of Abhibhū’s power of transformation (vikubbanā-iddhi) see Paṭis II 210,14-30. Thereupon, bhikkhus, Brahmā and Brahmā’s retinue and Brahmā’s assembly were struck with wonder and amazement, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! How the ascetic has such great power and might!’

6“Then, bhikkhus, the bhikkhu Abhibhū said to the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One: ‘I recall, venerable sir, having made such a statement as this in the midst of the Bhikkhu Saṅgha: “Friends, while standing in the brahmā world I can make my voice heard throughout the thousandfold world system.’” - ‘Now is the time for that, brahmin! Now is the time for that, brahmin! While standing in the brahmā world you should make your voice heard throughout the thousandfold world system.’ - ‘Yes, venerable sir,’ the bhikkhu Abhibhū replied. Then, while standing in the brahmā world, he recited these verses :

7, 604 “‘Arouse your energy, strive on!
Exert yourself in the Buddha’s Teaching.
Sweep away the army of Death
As an elephant does a hut of reeds. [157]

8, 605 “‘One who dwells diligently
In this Dhamma and Discipline,
Having abandoned the wandering on in birth,
Will make an end to suffering.’

9“Then, bhikkhus, having stirred up a sense of urgency in Brahmā and in Brahmā’s retinue and in Brahmā’s assembly, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, and the bhikkhu Abhibhū disappeared from that brahmā world and reappeared in the capital Aruṇavatī. Then the Blessed One Sikhī addressed the bhikkhus thus: ‘Bhikkhus, did you hear the verses that the bhikkhu Abhibhū recited while he was standing in the brahmā world?’ - ‘We did, venerable sir.’ - ‘What were the verses that you heard, bhikkhus?’ - ‘We heard the verses of the bhikkhu Abhibhū thus:

10, 606-7 “Arouse your energy, strive on!…
Will make an end to suffering.”

11Such were the verses that we heard the bhikkhu Abhibhū recite while he was standing in the brahmā world.’ - ‘Good, good, bhikkhus! It is good that you heard the verses that the bhikkhu Abhibhū recited while he was standing in the brahmā world.’”

12This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.

15. Final Nibbāna

1On one occasion the Blessed One was dwelling at Kusinārā in Upavattana, the sal tree grove of the Mallans, between the twin sal trees, on the occasion of his final Nibbāna. ⁴²¹ This sutta corresponds to the portion of the Mahāparinibbāna Sutta that reports the actual passing away of the Buddha (DN II 156,1-157,19). A few discrepancies between the two versions are noticeable. The omission of the attainment of cessation of perception and feeling, noted by C.Rh.D, seems to be peculiar to Ee1; the passage is in Be, Se, and Ee2 as well as in the lemma of Spk. All four eds., however, omit Ānanda’s assertion that the Blessed One (while still in cessation) has attained parinibbāna and Anuruddha’s correction. The SN version also omits the earthquake and thundering, mentioned at DN II 156,35-37. Then the Blessed One addressed the bhikkhus thus: “Now [158] I address you, bhikkhus: Formations are bound to vanish. Strive to attain the goal by diligence.” This was the last utterance of the Tathāgata.

2Then the Blessed One attained the first jhāna. Having emerged from the first jhāna, he attained the second jhāna. Having emerged from the second jhāna, he attained the third jhāna. Having emerged from the third jhāna, he attained the fourth jhāna. Having emerged from the fourth jhāna, he attained the base of the infinity of space. Having emerged from the base of the infinity of space, he attained the base of the infinity of consciousness. Having emerged from the base of the infinity of consciousness, he attained the base of nothingness. Having emerged from the base of nothingness, he attained the base of neither-perception-nor-nonperception. Having emerged from the base of neither-perception-nor-nonperception, he attained the cessation of perception and feeling.

3Having emerged from the cessation of perception and feeling, he attained the base of neither-perception-nor-nonperception. Having emerged from the base of neither-perception-nor-nonperception, he attained the base of nothingness. Having emerged from the base of nothingness, he attained the base of the infinity of consciousness. Having emerged from the base of the infinity of consciousness, he attained the base of the infinity of space. Having emerged from the base of the infinity of space, he attained the fourth jhāna. Having emerged from the fourth jhāna, he attained the third jhāna. Having emerged from the third jhāna, he attained the second jhāna. Having emerged from the second jhāna, he attained the first jhāna.

4Having emerged from the first jhāna, he attained the second jhāna. Having emerged from the second jhāna, he attained the third jhāna. Having emerged from the third jhāna, he attained the fourth jhāna. Having emerged from the fourth jhāna, immediately after this the Blessed One attained final Nibbāna.⁴²² Spk: Here there are two kinds of “immediately after” (samanantarā): immediately after jhāna and immediately after reviewing. In the former case one emerges from the fourth jhāna, descends into the bhavaṅga, and attains parinibbāna. In the latter case, one emerges from the fourth jhāna, reviews the jhāna factors again, then descends into the bhavaṅga, and attains parinibbāna. In the case of the Blessed One, the parinibbāna occurred in the second way. But all beings whatsoever, from Buddhas down to ants and termites, pass away with a kammically indeterminate bhavaṅga consciousness.

5When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna Brahmā Sahampati recited this verse:

6, 608 “All beings in the world
Will finally lay the body down,
Since such a one as the Teacher,
The peerless person in the world,
The Tathāgata endowed with the powers,
The Buddha, has attained final Nibbāna.”⁴²³ On Brahmā Sahampati, see n. 367. The powers (bala) are the ten Tathāgata’s powers, enumerated at MN I 69-71.

7When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna Sakka, lord of the devas, recited this verse:

8, 609 “Impermanent indeed are formations;
Their nature is to arise and vanish.
Having arisen, they cease:
Their appeasement is blissful.”⁴²⁴ At v. 21, we have the same verse with a reading sabbasaṅkhārā in place of vata saṅkhārā in pāda a. See n. 20.

9When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna the Venerable Ānanda recited this verse:

10, 610 “Then there was terror,
Then there was trepidation,
When the one perfect in all excellent qualities,
The Buddha, attained final Nibbāna.”[159]

11When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna the Venerable Anuruddha recited these verses:

12, 611 “There was no more in-and-out breathing
In the Stable One of steady mind
When unstirred, bent on peace,
The One with Vision attained final Nibbāna.⁴²⁶ VĀT remarks: “The absence of in-and-out breathing (in pāda a) refers to the state in the fourth jhāna, where breathing ceases, from which the Buddha passed away. This is not the ordinary cessation of breathing that sets in when anyone dies. The verse states something remarkable: that already before ‘dying’ there was no breathing.” On “the Stable One” (tādī), see below n. 435. On the ceasing of the breath in the fourth jhāna, see 36:11 (IV 217,8-9). Spk: Bent on peace (santim ārabbha): bent upon, depending upon, leaning towards Nibbāna without residue. The One with Vision—he with the five eyes—attained final Nibbāna through the full quenching of the aggregates (khandhaparinibbāna). On the five eyes, see n. 370; on the two kinds of parinibbāna, see General Introduction, p. 50. At DN II 157,13 this pāda reads: yaṁ kālam akarī munī; “when the Sage passed away.”

13, 612 “With unshrinking mind
He endured the pain;
Like the quenching of a lamp
Was the deliverance of the mind.”⁴²⁷ Pādas cd read: Pajjotasseva nibbānaṁ/Vimokkho cetaso ahū. The word nibbāna is used here in its literal sense but with doctrinal overtones that fit the context. Spk: His deliverance, not obstructed by anything, his approaching the completely indescribable state (sabbaso apaññattibhāvūpagamo ), resembled the quenching of a lamp. Anuruddha’s verses on the Buddha’s parinibbāna in Th include an additional verse, Th 907.

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