Chapter 35
statement, His assertion there cannot be true, for the things known to Him are not
complete. It will be a lie then.
In this way did Baka BrahmÈ want to accuse the Buddha of false speech. (In short, the
Buddha spoke of
sakkÈya-sabba
, all that is mundane. Baka BrahmÈ mistook it for
sabba-
sabba
, all that is either mundane or supramundane. Hence his accusation against the
Buddha was unjust.)
Being a supreme ideologue, a hundred times, a thousand times, nay, a hundred thousand
times greater than Baka BrahmÈ, the Buddha would still proclaim His knowledge of all and
of NibbÈna that is inaccessible to all for the BrahmÈ to listen to, and in order to refute the
BrahmÈ's charge of falsehood, He went on to say thus:
‚Baka BrahmÈ, there is NibbÈna-Dhamma which is particularly higher than all
conditioned things, which is to be known through the Path-knowledge, Fruition-
knowledge, reflective knowledge which is invisible to the naked eye or which has
no resemblance that can be shown as its representative, which is completely devoid
of arising-and-passing nature, which is brighter than all other dhammas or which
never knows darkness but ever remains brilliant.‛(By these words the Buddha
boldly affirmed the real existence of NibbÈna that is beyond all individuality on the
three planes of existence.).
‚That NibbÈna-Dhamma (1) cannot be reached by the earth element through the
nature of earth; (2) cannot be reached by the water element through the nature of
earth; (3) ... by the fire element .... (4) ... by the wind element ...; (5) ... by the
sentient beings through their nature; (6)... by devas ...; (7) ... by
mÈras
...; (8)... by
BrahmÈs...;(9)... by Œbhassara
BrahmÈs, (10) by SubhakiÓha
BrahmÈs; (11) ... by
Vehapphala
BrahmÈs; (12) cannot be reached by Abhibhu
BrahmÈs through their
nature; cannot be reached by all (
sakkÈya-dhamma
) through the nature of them all
(
sakkÈya
). (By these words the Buddha made clear that He spoke of ‘all’, too).
‚In this way there is the aggregate of all
sakkÈya
-
dhamma
s of the three planes of
existence which is within the range of knowledge that belongs to persons like you.
By that aggregate of
sakkÈya
-
dhamma
s of the three planes of existence through the
nature of them all, NibbÈna-Dhamma (with the aforesaid four attributes) cannot be
reached.
Thus the Buddha firmly asserted his doctrine.
Miracle Contest between the Buddha and Baka BrahmÈ.
Every aspect of his belief in the eternity of the BrahmÈ-world together with the body
having been criticized and repudiated, Baka BrahmÈ was at a lost for words. In order to
cover his defeat, he gave up arguing for his belief and decided to show his superiority by
performing miracles. So he said:
‚Venerable Sir, if that is the case, I will now vanish in your presence. I am going to
perform the sort of miracle so that I become invisible to you. You just watch me.‛
The Buddha said:
‚Baka BrahmÈ, (you are not able to do so). If you indeed have such a power, then
vanish now before me.‛
BrahmÈs have two kinds of body: natural body and artificial or created body. The natural
body which originates at the time of birth is so subtle that it cannot be seen by other
BrahmÈs. So to make it visible, they take the form of created gross body.
Therefore when Baka BrahmÈ received the consent, he bent his mind on changing his
created gross body into the natural, subtle body. The Buddha knew his intention and
resolved that his body should remain unchanged in its gross form. So Baka BrahmÈ could
not change his body into its natural, subtle form and there was no vanishing of his body.
Unable to change his body, the Baka BrahmÈ again tried to create darkness that might
envelope his present body. But by means of His supernormal power, the Buddha dispelled