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In this sutta, the Buddha faces two antagonists: Baka, a brahma who believes that his brahma-attainment is the highest attainment there is; and Mara, who wants 1 to keep Baka under his power by allowing Baka to maintain his deluded opinion, and 2 to prevent the Buddha from sharing his awakened knowledge with others. Of the two, Mara is the more insidious, a point illustrated by the fact that Mara always speaks through someone else and never directly shows his face. Another interesting point is illustrated by the fact that Mara is the source of the demand that one obey a creator god. In overcoming his antagonists, the Buddha asserts the superiority of his knowledge in two major fashions: Some of these assertions — in particular, the assertion of a consciousness not mediated by any of the six senses — are extremely important dhamma lessons, which are further explained in the notes. In this way, the protagonists of this sutta react in a way very different from that of a typical modern reader. But, for those who witnessed it, his display of power was an undeniable fact that went beyond words. They saw him go beyond their range. Prior to that display, they regarded his claims of knowledge simply as that: When he showed, however, that he could perform a miracle that even Baka could not perform, they were forced to concede his superiority. Thus this sutta imparts a lesson often forgotten at present, that the Buddha taught not only by word but also by example, and that some of his examples required a dimension of power that even the gods could not match. After all, in becoming invisible to Baka, he may simply have gone to another level of becoming of which Baka was unaware. However, the Buddha correctly surmised that a display of power would subdue the pride of his listeners, awaken a sense of conviction in his attainment, and thus enable them to enter the path of practice. Thus, instead of inspiring conviction, the display simply increases doubt. Nevertheless, there are other instances in the Canon — most notably in the story of the Kassapa brothers Mv. Still, because he could not trust even his arahant disciples to possess his same sense of when such powers would work and when they would backfire, he forbade his disciples from displaying psychic powers to lay people. The first point is clear enough, but the second requires explanation. It is a play on the word brahma, which is not only a noun denoting the highest levels of devas, but also an adjective meaning 'of great or high power. Mara is welcome to refute it if he can. Now that the Buddha declares, in a way that Mara cannot refute, that he has abandoned all possible conditions for rebirth, Mara has nothing more on which to base his threats. Thus he is left speechless. There he addressed the monks, 'Monks! The Blessed One said: Now on that occasion an evil viewpoint had arisen to Baka-Brahma: This is not subject to falling away — for this does not take birth, does not age, does not die, does not fall away, does not reappear. You are well-come, good sir. It has been long, good sir, since you arranged to come here — for this, good sir, is constant. This is not subject to falling away — for here one does not take birth, does not age, does not die, does not fall away, does not reappear. And there is no other, higher escape. How immersed in ignorance is Baka Brahma! So I tell you, monk, 'Please, good sir, do only as Brahma says. If you defy the word of Brahma, then — as a man, when the goddess of fortune approaches, chases her away with a stick, or as a man, falling into hell, loses hold of the earth with his hands and feet — that will be what you have accomplished. Please, good sir, do only as Brahma says. They have all fallen into your power. And you think, 'This one, too, has come into my hands, has come under my control. They knew, when there was another, higher escape, that there was another, higher escape; or, when there was no other, higher escape, that there was no other, higher escape. Monk, if you relish earth, you will lie close to me, lie within my domain, for me to banish and to do with as I like. If you relish liquid If I relish earth, I will lie close to you, lie within your domain, for you to banish and to do with as you like. If I relish liquid Moreover, I discern your sphere, I discern your splendor: Baka Brahma has this much great might. Baka Brahma has this much great influence. Baka Brahma has this much great influence'? Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? I am actually superior to you. Thus I am not your mere equal in terms of direct knowing, so how could I be your inferior? Having disappeared, I recited this verse:. Never before have we seen or heard of any other contemplative or brahman of such great power, such great might as that of this Gotama the contemplative, who went forth from a Sakyan clan! Living in a generation that so delights in becoming, so rejoices in becoming, is so fond of becoming, he has pulled out becoming by the root! Do not teach the Dhamma to lay disciples or those gone forth. Do not yearn for lay disciples or those gone forth. They did not lead lay disciples or those gone forth. They did not teach the Dhamma to lay disciples or those gone forth. They did not yearn for lay disciples or those gone forth. Having not led lay disciples or those gone forth, having not taught the Dhamma to lay disciples or those gone forth, having not yearned for lay disciples or those gone forth, they — on the break-up of the body, with the cutting off of life — were established in a refined body. Please, good sir, be effortless. You think this, Evil One: I, however, being rightly self-awakened claim to be rightly self-awakened. For when the Tathagata is teaching the Dhamma to his disciples, he is Such. When he is not teaching the Dhamma to his disciples, he is Such. When leading his disciples he is Such. When not leading his disciples he is Such. Those the Tathagata has abandoned, their root destroyed, like an uprooted palmyra tree , deprived of the conditions of development, not destined for future arising. Those the Tathagata has abandoned, their root destroyed, like an uprooted palmyra tree, deprived of the conditions of development, not destined for future arising. When the sun rises, and a ray has entered by way of the window, where does it land? Where there is no growth of fabrications, there is no production of renewed becoming in the future. That, I tell you, has no sorrow, affliction, or despair. In other words, normal sensory consciousness is experienced because it has a 'surface' against which it lands: Consciousness without surface, however, is directly known, without intermediary, free from any dependence on conditions at all. This consciousness thus differs from the consciousness factor in dependent co-arising, which is defined in terms of the six sense media. Lying outside of time and space, it would also not come under the consciousness-aggregate, which covers all consciousness near and far; past, present, and future. And, as SN However, the fact that it is outside of time and space — in a dimension where there is no here, there, or in between Ud I. Some have objected to the equation of this consciousness with nibbana, on the grounds that nibbana is nowhere else in the Canon described as a form of consciousness. This argument, however, contains a flaw: If nibbana is an object of mental consciousness as a dhamma , it would come under the all, as an object of the intellect. There are passages in the Canon such as AN 9. Other passages, however, describe nibbana as the ending of all dhammas. For instance, Sn V. Thus, for the arahant, nibbana is not an object of consciousness. Instead it is directly known without mediation. Because consciousness without feature is directly known without mediation, there seems good reason to equate the two. The Buddha describes his awakened knowledge in a variety of ways: Baka Brahma here appears to be referring both to his Brahma world and to the state of mind that enables one to inhabit his Brahma world. Pajapati has different meanings in different contexts. In some contexts, it refers to a creator deva dwelling in a brahma world of form. In other contexts, it refers to the chief wife of a major deva. The word body in this discourse refers to three things: The Commentary says that coarse body here refers to the four levels of deprivation, and refined body, further on, to the Brahma worlds. The Abhassara Brahma-body is attained through mastering and relishing the second jhana. The next two Brahma-bodies are attained through mastering and relishing the third and fourth. The phrase in braces is from the Burmese edition of the Canon. What is not experienced through the earthness of earth and so on through the list of categories up through the allness of the all is nibbana, or unbinding. It is described in these terms because it is directly known, without intermediary of any sort. These statements can be read in two ways. The first way is to regard them in light of the standard definition of self-identity view see, for instance, MN 44 , MN , and SN For more on this topic, see the introduction to the Mulapariyaya Sutta MN 1. This is termed the All. Because it lies beyond range. This term appears to be related to the following image from SN The text of this page 'Brahma-nimantanika Sutta: To view a copy of the license, visit http: Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the translator. Last revised for Access to Insight on 17 December How to cite this document a suggested style:
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