SN 6.3 / SN i 140//SN i 306 Brahmadevasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time a certain brahmin lady had a son called Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha.

ISN 6.3 - II. Phạm Thiên.

1) Như vầy tôi nghe. Một thời Thế Tôn ở Sàvatthi, Jetavana, tại tịnh xá ông Anàthapindika. 2) Lúc bấy giờ con một nữ Bà-la-môn, tên là Brahmadeva đã xuất gia, từ bỏ gia đình, sống không gia đình với Thế Tôn

Then Venerable Brahmadeva, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Brahmadeva became one of the perfected.

***

Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Wandering for alms to be consumed on site in Sāvatthī, he approached his own mother’s house. Now at that time Brahmadeva’s mother, the brahmin lady, was offering up a regular oblation to Brahmā. Then Brahmā Sahampati thought: “This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to Brahmā. Why don’t I go and stir up a sense of urgency in her?” Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in the house of Brahmadeva’s mother. Then Brahmā Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse:

“Far from here is the Brahmā realm, madam,
to which you offer a regular oblation.
But Brahmā doesn’t eat that kind of food.
Why make invocations, when you don’t know the path to Brahmā?

***

This Brahmadeva, madam,
free of attachments, has surpassed the gods.
A mendicant without possessions or dependents,
he has entered your house for alms.

***

He’s worthy of offerings dedicated to the gods, a knowledge master, self-developed.
He’s worthy of a teacher’s offering from gods and men.
Having shunned all evils, he’s unsullied.
Cool at heart, he wanders looking for food.

***

He has no before and after,
peaceful, unclouded, untroubled, with no need for hope,
he has laid down the rod for all creatures firm and frail.
So let him enjoy your offering of choice alms.

***

With peaceful mind, he has left the crowd,
he wanders like a tamed elephant, unperturbed.
He’s a mendicant fair in ethics, with heart well freed.
So let him enjoy your offering of choice alms.

****

With unwavering confidence in him,
present your teacher’s offering to one who deserves it.
Now that you’ve seen the sage who has crossed over, madam,
make merit for the sake of future happiness!”

****

With unwavering confidence in him,
she presented her teacher’s offering to one who deserved it.
After seeing the sage who had crossed over, the brahmin lady
made merit for the sake of future happiness.

^^^^^^

SN 6.4 / SN i 142//SN i 310 Bakabrahmasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Baka the Brahmā had the following harmful misconception: “This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. 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.”

^^^^^

Then the Buddha knew what Baka the Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm. Baka the Brahmā saw the Buddha coming off in the distance and said to him: “Come, good sir! Welcome, good sir! It’s been a long time since you took the opportunity to come here. For this is permanent, this is everlasting, this is eternal, this is complete, this is imperishable. 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.”

^^^^^

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

^^^^^

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

^^^^^

“But, Baka, the life span here is short, not long,
though you think it’s long.
I know that your life span
is two quinquadecillion years, Brahmā.”

^^^^

“Blessed One, I am the one of infinite vision,
who has gone beyond rebirth and old age and sorrow.
What precepts and observances did I practice in the past?
Explain to me so I can understand.”

^^^^

“You gave drink to many people
who were oppressed by thirst and heat.
They’re the precepts and observances you practiced in the past.
I recollect it like one who has wakened from sleep.

^^^^

When people at Deer River Bank were seized,
you released the captives as they were led away.
That’s the precepts and observances you practiced in the past.
I recollect it like one who has wakened from sleep.

^^^^

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

^^^^

I used to be your servant named Kappa.
You thought he was intelligent and loyal.
That’s the precepts and observances you practiced in the past.
I recollect it like one who has wakened from sleep.”

^^^^

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

^^^^

SN 6.5 / SN i 144//SN i 314 Aññatarabrahmasutta A Certain Brahmā

At Sāvatthī. Now at that time a certain Brahmā had the following harmful misconception: “No ascetic or brahmin can come here!” Then the Buddha knew what that Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm. Then the Buddha sat cross-legged in the air above that Brahmā, having entered upon the fire element.

^^^^

Then Venerable Mahāmoggallāna thought: “Where is the Buddha staying at present?” With clairvoyance that is purified and superhuman, he saw the Buddha seated cross-legged in the air above that Brahmā, having entered upon the fire element. Then, as easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm. Then Mahāmoggallāna—positioning himself in the east, below the Buddha—sat cross-legged in the air above that Brahmā, having entered upon the fire element.

^^^^

Then Venerable Mahākassapa … positioned himself in the south …

^^^^

Venerable Mahākappina … positioned himself in the west …

^^^

and Venerable Anuruddha … positioned himself in the north, below the Buddha, sitting cross-legged in the air above that Brahmā, having entered upon the fire element.

^^^^

Then Mahāmoggallāna addressed that Brahmā in verse:

^^^^

“Sir, do you still have the same view
that you had in the past?
Or do you see the radiance
transcending the Brahmā realm?”

^^^^

“Good sir, I don’t have that view
that I had in the past.
I see the radiance
transcending the Brahmā realm.
So how could I say today
that I am permanent and eternal?”

^^^^

Having inspired a sense of awe in the Brahmā, as easily as a strong person would extend or contract their arm, the Buddha vanished from the Brahmā realm and reappeared in Jeta’s Grove. Then that Brahmā addressed a member of his retinue: “Please, good sir, go up to Venerable Mahāmoggallāna and say to him: ‘Moggallāna my good sir, are there any other disciples of the Buddha who have power and might comparable to the masters Moggallāna, Kassapa, Kappina, and Anuruddha?’” “Yes, good sir,” replied that retinue member. He went to Moggallāna and asked as instructed. Then Mahāmoggallāna addressed that member of Brahmā’s retinue in verse:

^^^^

“There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, expert in reading minds,
they’re perfected ones with defilements ended.”

^^^^

Then that member of Brahmā’s retinue, having approved and agreed with what Mahāmoggallāna said, went to that Brahmā and said to him: “Good sir, Venerable Mahāmoggallāna said this:

^^^^

‘There are many disciples of the Buddha
who have the three knowledges,
and have attained psychic power, expert in reading minds,
they’re perfected ones with defilements ended.’”

^^^^

That’s what that member of Brahmā’s retinue said. Satisfied, that Brahmā was happy with what the member of his retinue said.

^^^^

SN 6.6 / SN i 146//SN i 318 Brahmalokasutta

At Sāvatthī. Now at that time the Buddha had retreated to solitude for the day’s meditation. Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. Then Subrahmā said to Suddhāvāsa: “Good sir, it’s the wrong time to pay homage to the Buddha. He has retreated into solitude for the day’s meditation. But such and such Brahmā realm is successful and prosperous, while the Brahmā living there is negligent. Come, let’s go to that Brahmā realm and inspire awe in that Brahmā!” “Yes, good sir,” replied Suddhāvāsa.

^^^^

Then, as easily as a strong person would extend or contract their arm, they vanished from in front of the Buddha and appeared in that Brahmā realm. That Brahmā saw those Brahmās coming off in the distance and said to them: “Well now, good sirs, where have you come from?” “Good sir, we’ve come from the presence of the Blessed One, the perfected one, the fully awakened Buddha. Shouldn’t you go to attend on that Blessed One?”

^^^^

When they had spoken, that Brahmā refused to accept their advice. He multiplied himself a thousand times and said to Subrahmā: “Good sir, can’t you see that I have such psychic power?” “I see that, good sir.” “Since I have such psychic power and might, what other ascetic or brahmin should I go to and attend upon?”

^^^^

Then Subrahmā multiplied himself two thousand times and said to that Brahmā: “Good sir, can’t you see that I have such psychic power?” “I see that, good sir.” “That Buddha has even more psychic power and might than you or me. Shouldn’t you go to attend on that Blessed One?” Then that Brahmā addressed Subrahmā in verse:

^^^^

“There are three hundreds of phoenixes, four of swans, and five of eagles.
This palace belongs to him who practiced absorption.
It shines, Brahmā,
lighting up the northern quarter!”

“So what if your palace shines,
lighting up the northern quarter?
A clever person who has seen the flaw in form,
its chronic trembling, takes no pleasure in it.”

^^^^

Then after inspiring awe in that Brahmā, the independent brahmās Subrahmā and Suddhāvāsa vanished right there. And after some time that Brahmā went to attend on the Buddha.

^^^^

SN 6.7 / SN i 148//SN i 322 Kokālikasutta

^^^^

At Sāvatthī. Now at that time the Buddha had retreated to solitude for the day’s meditation. Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. Then Subrahmā recited this verse about the mendicant Kokālika in the Buddha’s presence:

^^^^

“What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
must be an ordinary person, wrapped in darkness.”

^^^^

SN 6.8 / SN i 148//SN i 323 Katamodakatissasutta

At Sāvatthī. Now at that time the Buddha had retreated to solitude for the day’s meditation. Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. Then Suddhāvāsa recited this verse about the mendicant Katamorakatissaka in the Buddha’s presence:

^^^^

“What wise person here would judge
the immeasurable by measuring them?
I think anyone who’d do such a thing
must be a fool, wrapped in darkness.”

^^^^

SN 6.9 / SN i 149//SN i 323 Turūbrahmasutta

At Sāvatthī. Now at that time the mendicant Kokālika was sick, suffering, gravely ill. Then, late at night, the beautiful independent brahmā Tudu, lighting up the entire Jeta’s Grove, went up to the mendicant Kokālika, and standing in the air he said to him: “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.” “Who are you, reverend?” “I am Tudu the independent brahmā.” “Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here? See how far you have strayed!”

^^^^

“A man is born
with an axe in his mouth.
A fool cuts themselves with it
when they say bad words.

^^^^

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.

^^^^

Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.

^^^^

For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

^^^^

SN 6.10 / SN i 149//SN i 325 Kokālikasutta

At Sāvatthī. Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” When this was said, the Buddha said to Kokālika: “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.” For a second time Kokālika said to the Buddha: “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” For a second time, the Buddha said to Kokālika: “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.” For a third time Kokālika said to the Buddha: “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” For a third time, the Buddha said to Kokālika: “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

^^^^

Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood apples, then ripe wood apples. Finally they burst open, and pus and blood oozed out. Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.

^^^^

Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: “Sir, the mendicant Kokālika has passed away. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That’s what Brahmā Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

^^^^

Then, when the night had passed, the Buddha told the mendicants all that had happened.

^^^^

When he said this, one of the mendicants asked the Buddha: “Sir, how long is the life span in the Pink Lotus hell?” “It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” “But sir, is it possible to give a simile?” “It’s possible,” said the Buddha.

^^^^

“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

^^^^

“A man is born
with an axe in his mouth.
A fool cuts themselves with it
when they say bad words.

^^^^

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose bad luck with your own mouth:
you’ll never find happiness that way.

^^^^

Bad luck at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s really terrible luck
is to hate the holy ones.

^^^^

For more than two quinquadecillion years,
and another five quattuordecillion years,
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

^^^^

SN 6.11 / SN i 153//SN i 331 Sanaṅkumārasutta

So I have heard. At one time the Buddha was staying near Rājagaha, on the bank of the Sappinī river. Then, late at night, the beautiful Brahmā Sanaṅkumāra, lighting up the entire Sappinī riverbank, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha’s presence:

^^^^

“The aristocrat is best of those people
who take clan as the standard.
But one accomplished in knowledge and conduct
is best of gods and humans.”

^^^^

That’s what Brahmā Sanaṅkumāra said, and the teacher approved. Then Brahmā Sanaṅkumāra, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

^^^^

SN 6.12 / SN i 153//SN i 332 Devadattasutta

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and recited this verse in the Buddha’s presence:

^^^^

“The banana tree is destroyed by its own fruit,
as are the bamboo and the reed.
Honor destroys a wretch,
as pregnancy destroys a mule.”

^^^^

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