The Connected Discourses of the Buddha Page 25

  Then, 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, <328> 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.

  Then, 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.”

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

  “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.” <329>

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

  “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 <330>

  This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:592-95 “When a person has taken birth

  … (verses = 588-91) … [153] <331>

  Having set evil speech and mind against them.”

  II. THE SECOND SUBCHAPTER (BRAHMĀ PENTAD)

  11 (1) Sanaṅkumāra

  Thus 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 Standing to one side, he recited this verse in the presence of the Blessed One: <332>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.”

  This 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 (2) Devadatta

  Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak not long after Devadatta had left. 411 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:597 “As its own fruit brings destruction

  To the plantain, bamboo, and reed,

  As its embryo destroys the mule, <333>

  So do honours destroy the scoundrel.”412

  13 (3) Andhakavinda

  On 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: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 <334>

  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

  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

  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

  602 “There are five hundred more trainees,

  And ten times a tenfold ten:

  All have entered the stream,

  Never returning to the animal realm.

  603 “As for the other people who remain—<335>

  Who, to my mind, partake of merit—

  I cannot even number them

  From dread of speaking falsely.”417 [155]

  14 (4) Aruṇavatī

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

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

  “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 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, <336> brahmin, let us go to a certain brahmā world until it is time for our meal.’ - ‘Yes, venerable sir,’ the bhikkhu Abhibhū replied.

  “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 <337> can a disciple teach the Dhamma in the very presence of the Teacher?’

  “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 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!’

  “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: <338> “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 :420 604 “‘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]

  605 “‘One who dwells diligently

  In this Dhamma and Discipline,

  Having abandoned the wandering on in birth,

  Will make an end to suffering.’

  “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. <339> 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:606-7 “Arouse your energy, strive on!…

  Will make an end to suffering.”

  Such 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.’” <340>

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

  15 (5) Final Nibbāna

  On 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 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.

  Then 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. <341>

  Having 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.

  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, immediately after this the Blessed One attained final Nibbāna.422

  When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna Brahmā Sahampati recited this verse: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 <342>

  When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna Sakka, lord of the devas, recited this verse:609 “Impermanent indeed are formations;

  Their nature is to arise and vanish.

  Having arisen, they cease:

  Their appeasement is blissful.”424

  When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna the Venerable Ānanda recited this verse:425 610 “Then there was terror,

  Then there was trepidation,

  When the one perfect in all excellent qualities,

  The Buddha, attained final Nibbāna.”[159]

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

  612 “With unshrinking mind

  He endured the pain;

  Like the quenching of a lamp

  Was the deliverance of the mind.”427 <343>

  [160] <344>

  Chapter VII

  7 Brāhmaṇasaṃyutta Connected Discourses with Brahmins

  I. THE ARAHANTS

  1 (1) Dhanañjanī

  Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the wife of a certain brahmin of the Bhāradvāja clan, a brahmin lady named Dhanañjānī, had full confidence in the Buddha, the Dhamma, and the Saṅgha.428 Once, while the brahmin lady Dhanañjānī was bringing the brahmin his meal, she stumbled, whereupon she uttered three times this inspired utterance: “Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!”429

  When this was said, the brahmin of the Bhāradvāja clan said to her: “For the slightest thing this wretched woman <345> spouts out praise of that shaveling ascetic! Now, wretched woman, I am going to refute the doctrine of that teacher of yours.ʺ430

  “I do not see anyone, brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could refute the doctrine of the Blessed One, the Arahant, the Perfectly Enlightened One. But go, brahmin. When you have gone, you will understand.”

  Then the brahmin of the Bhāradvāja clan, angry and displeased, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side [161] and addressed the Blessed One in verse:431 613 “Having slain what does one sleep soundly?

  Having slain what does one not sorrow? <346>

  What is the one thing, O Gotama,

  Whose killing you approve?”

  [The Blessed One:]614 “Having slain anger, one sleeps soundly;

  Having slain anger, one does not sorrow;

  The killing of anger, O brahmin,

  With its poisoned root and honeyed tip:

  This is the killing the noble ones praise,

  For having slain that, one does not sorrow.”

  When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Maste
r Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha. May I receive the going forth under Master Gotama, may I receive the higher ordination?”

  Then the brahmin of the Bhāradvāja clan received the going forth under the Blessed One, he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bhāradvāja, 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. <347> 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.”432 And the Venerable Bhāradvāja became one of the arahants.