English
Walking for alms in Sāvatthī, from house to house, he approached his own mother's dwelling. Now at that time Through ignorance, the mother of Venerable Brahmadeva, a brahmin woman, always offers oblations to Brahmā. Then it occurred to Brahmā Sahampati: “This mother of Venerable Brahmadeva, a brahmin woman, always offers oblations to Brahmā. What if I were to approach her and stir her (to spiritual urgency)?” Then Brahmā Sahampati – just as a strong man might extend his flexed arm or flex his extended arm – vanished from the Brahmā-world and appeared in the dwelling of Venerable Brahmadeva's mother. Then Brahmā Sahampati, standing in the air, addressed the brahmin woman, the mother of Venerable Brahmadeva, with verses: “Far from here, brahmin woman, is the Brahmā-world, To whom you always offer oblations; Not such is Brahmā's food, brahmin woman, Why do you murmur, not knowing the path to Brahmā? This indeed is your Brahmadeva, brahmin woman, Without attachments, having attained beyond the devas; A bhikkhu with nothing, not supported by others, He who has entered your house for alms. Worthy of offerings, skilled in knowledge, with a developed self, Worthy of gifts for humans and devas; Having expelled evils, unstained, He moves seeking food, cooled (at peace). For him there is no past, no future, Peaceful, smokeless, free from trouble, without craving; Having laid down the rod for moving and unmoving beings, Let him partake of your oblation, the foremost alms. Having become free from armies (of defilements), with a tranquil mind, Like a tamed elephant, he wanders unshaken; A bhikkhu of good conduct, with a well-liberated mind, Let him partake of your oblation, the foremost alms. Having faith in him, unwavering, Establish your offering in the worthy one; Make merit that brings future happiness, Having seen the sage, brahmin woman, who has crossed the flood.” Having faith in him, unwavering, She established her offering in the worthy one; She made merit that brings future happiness, Having seen the sage, the brahmin woman who had crossed the flood. 4. The Discourse on Bakā Brahmā 175. Thus have I heard: At one time the Blessed One was staying at Sāvatthī, resides in Jeta's Grove, in Anāthapiṇḍika's monastery. Now at that time, a wicked wrong view had arisen in Baka the Brahmā: "This is permanent, this is stable, this is eternal, this is whole, this is not subject to change, indeed it is not born, does not age, does not die, does not pass away, does not reappear, and there is no further escape beyond this." Then the Blessed One, knowing with his mind the thought-process in Baka the Brahmā's mind—just as a strong man might extend his flexed arm, or flex his extended arm—vanished from Jeta's Grove and appeared in that Brahmā-world. Baka the Brahmā saw the Blessed One coming from afar. Having seen him, he said to the Blessed One: "Come, good sir, welcome to you, good sir! It has been a long time, good sir! that you have made this journey, that is, for coming here. Indeed, good sir, this is permanent, this is stable, this is eternal, this is whole, this is not subject to change, indeed it is not born, does not age, does not die, does not pass away, does not reappear. And there is no further escape beyond this." When this was said, the Blessed One said to Baka the Brahmā: "Indeed, Baka the Brahmā is steeped in ignorance; indeed, Baka the Brahmā is steeped in ignorance. For he speaks of what is impermanent as permanent, of what is unstable as stable, of what is non-eternal as eternal, of what is not whole as whole, of what is subject to change as not subject to change. And where there is birth, aging, death, passing away, and reappearance, he speaks of it thus: 'Indeed it is not born, does not age, does not die, does not pass away, does not reappear.' And when there is another further escape, he says: 'There is no other further escape.'" "Seventy-two, Gotama, are the deeds of merit, Masters of themselves, beyond birth and old age— This is the last, O knower of the Vedas, birth in the Brahma-world. Many people murmur about us. "This is short, not a long life, which you, Baka, consider a long life. A hundred thousand of nirabbudas, I know your life-span, O Brahma." "I am the Blessed One, seeing the endless, having overcome birth, old age, and sorrow. What is my ancient practice of vows and virtues? Tell me that which I may know." "That which you gave drink to many people, thirsty, overcome by heat; That is your ancient practice of vows and virtues. As if awakened from sleep, I recall it. "That on the Eṇī river bank, people seized, you released those being led away as captives; That is your ancient practice of vows and virtues. As if awakened from sleep, I recall it. "In the current of the Ganges, a boat seized by a fierce Nāga, desiring humans; You released it by force, by might. That is your ancient practice of vows and virtues. As if awakened from sleep, I recall it. "And for an eon, to you, I was a bound attendant. As one with perfect wisdom, you considered me a virtuous ascetic. That is your ancient practice of vows and virtues. As if awakened from sleep, I recall it." "Truly you know this life-span of mine. You know others too, for such is a Buddha. For such is your blazing power, illuminating and standing in the Brahma-world." 5. The Discourse on a Certain Brahma 176. Occasion at Sāvatthī. Now at that time, to a certain Brahma, such a wicked view had arisen: "There is no ascetic or brahmin who could come here." Then indeed the Blessed One, with his mind, knowing the thought-process of that Brahma, just as a strong man... appeared in that Brahma-world. Then indeed the Blessed One, above that Brahma, in the air, sat cross-legged, having entered the fire-element concentration. Then indeed to Venerable Mahāmoggallāna this thought occurred: "Where indeed is the Blessed One dwelling now?" Venerable Moggallāna saw... Venerable Mahāmoggallāna, with divine eye, purified, surpassing human, saw the Blessed One above that Brahmā, seated in the air, in cross-legged posture, having entered the fire element. Having seen, just as a strong man might extend a bent arm, or bend an extended arm, even so, disappearing from Jetavana, he appeared in that Brahmā world. Then indeed, Venerable Mahāmoggallāna, relying on the eastern direction, above that Brahmā, seated in the air, in cross-legged posture, having entered the fire element, sat lower than the Blessed One. Then indeed, to Venerable Mahākassapa, this thought occurred: "Where now does the Blessed One reside at present?" Indeed, Venerable Mahākassapa saw the Blessed One with divine eye... ...having entered the fire element. Having seen, just as a strong man... ...even so, disappearing from Jetavana, he appeared in that Brahmā world. Then indeed, Venerable Mahākassapa, relying on the southern direction, above that Brahmā, seated in the air, in cross-legged posture, having entered the fire element, sat lower than the Blessed One. Then indeed, to Venerable Mahākappina, this thought occurred: "Where now does the Blessed One reside at present?" Indeed, Venerable Mahākappina saw the Blessed One with divine eye... ...having entered the fire element. Having seen, just as a strong man... ...even so, disappearing from Jetavana, he appeared in that Brahmā world. Then indeed, Venerable Mahākappina, relying on the western direction, above that Brahmā, seated in the air, in cross-legged posture, having entered the fire element, sat lower than the Blessed One. Then indeed, to Venerable Anuruddha, this thought occurred: "Where now does the Blessed One reside at present?" Indeed, Venerable Anuruddha saw... ...having entered the fire element. Having seen, just as a strong man... ...he appeared in that Brahmā world. Then indeed, Venerable Anuruddha, relying on the northern direction, above that Brahmā... The sage sat cross-legged in the air, having entered the fire element, lower than the Blessed One. Then indeed the venerable Mahāmoggallāna addressed that Brahmā with a verse: "Still today, friend, is that view yours, which was your view before? You see passing away, the radiant ones in the Brahma-world." "Not mine, sir, is that view, which was my view before. I see passing away, the radiant ones in the Brahma-world. So how could I say today, 'I am permanent, eternal'?" Then indeed the Blessed One, having stirred that Brahmā to spiritual urgency—just as a strong man might extend a flexed arm or flex an extended arm—vanished from that Brahma-world and appeared in Jetavana. Then indeed that Brahmā addressed a certain attendant Brahmā: "Come, sir, approach the venerable Mahāmoggallāna; having approached, say to the venerable Mahāmoggallāna thus: 'Are there, sir Moggallāna, other disciples of that Blessed One with such great power, with such great might, such as yourself, sir Moggallāna, Kassapa, Kappina, Anuruddha?'" "Yes, sir," that attendant Brahmā, having assented to that Brahmā, approached the venerable Mahāmoggallāna; having approached, he said to the venerable Mahāmoggallāna this: "Are there, sir Moggallāna, other disciples of that Blessed One with such great power, with such great might, such as yourself, sir Moggallāna, Kassapa, Kappina, Anuruddha?" Then indeed the venerable Mahāmoggallāna addressed that attendant Brahmā with a verse: "Possessing the three knowledges, attained to psychic powers, skilled in knowing the minds of others; Destroyers of defilements, Arahants, many are the Buddha's disciples." Then indeed that attendant Brahmā, having delighted in and approved of the venerable Mahāmoggallāna's words, approached that Brahmā; having approached, he said to that Brahmā this: "Sir, the venerable Mahāmo spoke thus: "Possessing the three knowledges, endowed with psychic powers, skilled in discerning minds; Destroyed are their defilements, they are Arahants, many are the Buddha's disciples." This spoke that member of the Brahma assembly.