So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Now at that time Baka the Divinity had the following harmful misconception: Tena kho pana samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. 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.” “idaṁ niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.

Then the Buddha knew what Baka the Divinity was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that realm of divinity. Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito tasmiṁ brahmaloke pāturahosi.

Baka the Divinity saw the Buddha coming off in the distance Addasā kho bako brahmā bhagavantaṁ dūratova āgacchantaṁ. and said to him, Disvāna bhagavantaṁ etadavoca: “Come, good fellow! Welcome, good fellow! “ehi kho, mārisa, svāgataṁ te, mārisa. It’s been a long time since you took the opportunity to come here. Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. For this is permanent, this is everlasting, this is eternal, this is complete, this is not liable to pass away. 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.” Idañhi, mārisa, niccaṁ, idaṁ dhuvaṁ, idaṁ sassataṁ, idaṁ kevalaṁ, idaṁ acavanadhammaṁ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṁ uttari nissaraṇaṁ natthī”ti.

When he had spoken, the Buddha said to him, Evaṁ vutte, bhagavā bakaṁ brahmānaṁ etadavoca: “Alas, Baka the Divinity is lost in ignorance! Alas, Baka the Divinity is lost in ignorance! “avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā. Because what is actually impermanent, not lasting, transient, incomplete, and liable to pass away, he says is permanent, everlasting, eternal, complete, and not liable to pass away. Yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, adhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati. And where there is being born, growing old, dying, passing away, and being reborn, he says that Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati: there’s no being born, growing old, dying, passing away, or being reborn. ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’. And although there is another escape beyond this, he says that there’s no other escape beyond this.” Santañca panaññaṁ uttari nissaraṇaṁ, ‘natthaññaṁ uttari nissaraṇan’ti vakkhatī”ti.

“Gotama, we seventy-two merit-makers <j>are now wielders of power, “Dvāsattati gotama puññakammā, having passed beyond rebirth and old age. Vasavattino jātijaraṁ atītā; This is our last rebirth as the Divinity, <j>O knowledge master. Ayamantimā vedagū brahmupapatti, And now many people pray to us.” Asmābhijappanti janā anekā”ti.

“But, Baka, the lifespan here is short, not long, “Appañhi etaṁ na hi dīghamāyu, though you think it’s long. Yaṁ tvaṁ baka maññasi dīghamāyuṁ; A hundred thousand times a hundred million years— Sataṁ sahassānaṁ nirabbudānaṁ, I understand your lifespan, Divinity.” Āyuṁ pajānāmi tavāhaṁ brahme”ti.

“I am the blessed one of infinite vision, “Anantadassī bhagavāhamasmi, who has gone beyond rebirth and old age and sorrow. Jātijaraṁ sokamupātivatto; What was my past practice of precept and observance? Kiṁ me purāṇaṁ vatasīlavattaṁ, Explain to me so that I may understand.” Ācikkha me taṁ yamahaṁ vijaññā”ti.

“You gave drink to many humans “Yaṁ tvaṁ apāyesi bahū manusse, who were oppressed by thirst and heat. Pipāsite ghammani samparete; That’s your past practice of precept and observance. Taṁ te purāṇaṁ vatasīlavattaṁ, I recollect it like one who has wakened from sleep. Suttappabuddhova anussarāmi.

When people at Deer River Bank were seized, Yaṁ eṇikūlasmiṁ janaṁ gahītaṁ, you released the captives as they were led away. Amocayī gayhakaṁ nīyamānaṁ; That’s your past practice of precept and observance. Taṁ te purāṇaṁ vatasīlavattaṁ, I recollect it like one who has wakened from sleep. Suttappabuddhova anussarāmi.

When a boat on the Ganges River was seized Gaṅgāya sotasmiṁ gahītanāvaṁ, by a fierce dragon desiring human flesh, Luddena nāgena manussakamyā; you freed it wielding mighty force. Pamocayittha balasā pasayha, That’s your past practice of precept and observance. Taṁ te purāṇaṁ vatasīlavattaṁ; I recollect it like one who has wakened from sleep. Suttappabuddhova anussarāmi.

I used to be your footman named Kappa. Kappo ca te baddhacaro ahosiṁ, You thought he was intelligent and loyal. Sambuddhimantaṁ vatinaṁ amaññi; That’s your past practice of precept and observance. Taṁ te purāṇaṁ vatasīlavattaṁ, I recollect it like one who has wakened from sleep.” Suttappabuddhova anussarāmī”ti.

“You certainly understand this lifespan of mine. “Addhā pajānāsi mametamāyuṁ, And others, too, you know; <j>that’s why you’re the Buddha. Aññepi jānāsi tathā hi buddho; And that’s why your blazing glory Tathā hi tyāyaṁ jalitānubhāvo, lights up even the realm of divinity.” Obhāsayaṁ tiṭṭhati brahmalokan”ti.