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  Let him eat your oblation, the choicest alms.381

  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

  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 <310>

  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

  4 (4) Brahmā Baka

  Thus have I heard.385 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

  Then, having known with his own mind the reflection in Brahmā Baka’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared in that brahmā world. <311> 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.”

  When 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:]572 “We seventy-two, Gotama, were merit-makers; <312>

  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

  [The Blessed One:]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

  [Brahmā Baka:]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

  [The Blessed One:]575 “You gave drink to many people

  Who were thirsty, afflicted by heat:

  That was your ancient practice of vow and virtue, <313>

  Which I recollect as if just waking up.390

  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.

  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]

  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

  [Brahmā Baka:] <314>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 (5) A Certain Brahmā (Another View)

  At 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

  Then 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, <315> 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.

  Then 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.

  Then 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 <316> and sat cross-legged in the air above that brahmā—though lower than the Blessed One—having entered into meditation on the fire element.

  Then 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.

  Then the Venerable Mahāmoggallāna addressed that brahmā in verse: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 <317>

  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

  Then, 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.

  Then 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?’”

  “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?”

  Then the Venerable Mahāmoggallāna addressed that member of Brahmā’s assembly in verse: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 <318>

  Then 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:583 “‘Many are the disciples of the Buddha …

  Skilled in the course of others’ minds.’”

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

  6 (6) A Brahmā World (Negligence)

  At 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 Then the independent brahmā Subrahmā said to the independent brahmā Suddhāvāsa: <319> “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]

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

  Then, 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?” <320>

  “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.”

  When this was said, that brahmā refused to accept their advice. Having created a thousand transformations of himself, he said to the independent brahmā Subrahmā: <321> “Do you see, dear sir, how much power and might I have?”

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

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

  Then 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?”

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

  “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.”

  Then that brahmā addressed the independent brahmā Subrahmā in verse: [148]584 “Three [hundred] supaṇṇas, four [hundred] geese,

  And five hundred falcons:

  This palace, O Brahmā, of the meditator shines

  Illuminating the northern quarter.”397

  [The independent brahmā Subrahmā:]585 “Even though that palace of yours shines

  Illuminating the northern quarter, <322>

  Having seen form’s flaw, its chronic trembling,

  The wise one takes no delight in form.”398

  Then 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 (7) Kokālika (1)

  At 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:399 586 “What wise man here would seek to define

  An immeasurable one by taking his measure? <323>

  He who would measure an immeasurable one

  Must be, I think, an obstructed worldling.ʺ400

  8 (8) Tissaka

  At Sāvatthī…. (as above) … Then, referring to the bhikkhu Katamorakatissaka, the independent brahmā Suddhāvāsa recited this verse in the presence of the Blessed One:401 [149]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 (9) Brahmā Tudu

  <324> 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 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.”

  “Who are you, friend?”

  “I am the independent brahmā Tudu.”

  “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

  [Brahmā Tudu:]588 “When a person has taken birth

  An axe is born inside his mouth

  With which the fool cuts himself

  Uttering defamatory speech. <325>

  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

  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

  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

  10 (10) Kokālika (2)

  At Sāvatthī. 407 Then the bhikkhu Kokālika approached the Blessed One, [150] <326> 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.”

  When 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.”

  A 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.
”

  A 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.”

  Then 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. <327> 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