​Chapter 6 Brahma-Samyutta (With Brahmas)

SN 6.1 Brahmāyācana Sutta: Brahma's Request

Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd's Banyan Tree just after he had become fully enlightened. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: "This Dhamma that I have discovered is deep, hard to see, hard to understand, peaceful and sublime, not within the sphere of reasoning, subtle, to be experienced by the wise. But this generation delights in adhesion, takes delight in adhesion, rejoices in adhesion. For such a generation this state is hard to see, that is, specific conditionality, dependent origination. And this' state too is hard to see, that is, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbana. If I were to teach the Dhamma and if others would not understand me, that would be wearisome for me, that would be troublesome."

Thereupon these astounding verses, not heard before in the past, occurred to the Blessed One:
"Enough now with trying to teach What I found with so much hardship;
This Dhamma is not easily understood By those oppressed by lust and hate. "

"Those fired by lust, obscured by darkness, Will never see this abstruse Dhamma,
Deep, hard to see, subtle, Going against the stream."

As the Blessed One reflected thus, his mind inclined to living at ease, not to teaching the Dhamma. Then Brahma Sahampati, having known with his own mind the reflection in the Blessed One's mind, thought: "Alas, the world is lost! Alas, the world is to perish, in that the mind of the Tathagata, the Arahant, the Perfectly Enlightened One, inclines to living at ease, not to teaching the Dhamma."

Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahma Sahampati disappeared from the brahma world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, knelt down with his right knee on the ground, raised his joined hands in reverential salutation towards the Blessed One, and said to him: "Venerable sir, let the Blessed One teach the Dhamma; let the Fortunate One teach the Dhamma. There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma." This is what Brahma Sahampati said.

Having said this, he further said this:
"In the past there appeared among the Magadhans An impure Dhamma devised by those still stained.
Throw open this door to the Deathless! Let them hear The Dhamma that the Stainless One discovered."

"Just as one standing on a mountain peak Might see below the people all around,
So, 0 wise one, universal eye, Ascend the palace made of the Dhamma.
Being yourself free from sorrow, behold the people Submerged in sorrow, oppressed by birth and decay."

"Rise up, 0 hero, victor in battle! o caravan leader, debt-free one, wander in the world. 
Teach the Dhamma, 0 Blessed One: There will be those who will understand."

Then the Blessed One, having understood Brahma's request, out of compassion for beings surveyed the world with the eye of a Buddha. As he did so, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and a few who dwelt seeing blame and fear in the other world. Just as in a pond of blue or red or white lotuses, some lotuses might be born in the water, grow up in the water, and thrive while submerged in the water, without rising up from the water; some lotuses might be born in the water, grow up in the water, and stand at an even level with the water; some lotuses might be born in the water and grow up in the water, but would rise up from the water and stand without being soiled by the water-so too, surveying the world with the eye of a Buddha, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and a few who dwelt seeing blame and fear in the other world.

Having seen this, he answered Brahma Sahampati in verse:
"Open to them are the doors to the Deathless: Let those who have ears release faith.
Foreseeing trouble, 0 Brahma, I did not speak The refined, sublime Dhamma among human beings."

Then Brahma Sahampati, thinking, "The Blessed One has given his consent [to my request] regarding the teaching of the Dhamma," paid homage to the Blessed One and disappeared right there.

(After his awakening, the Buddha hesitated to teach, thinking that the Dhamma is too subtle for people to understand. But the high divinity Brahmā Sahampati appears and encourages him to teach, pointing out that there are some with “little dust in their eyes” who will understand.)

N 6.2 Garava Sutta: Reverence

Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd's Banyan Tree just after he had become fully enlightened. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: "One dwells in suffering if one is without reverence and deference. Now what ascetic or brahmin can I honor and respect and dwell in dependence on?"

Then it occurred to the Blessed One: "It would be for the sake of fulfilling an unfulfilled aggregate of virtue that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, I do not see another ascetic or brahmin more perfect in virtue than myself, whom I could honor and respect and dwell in dependence on."

"It would be for the sake of fulfilling an unfulfilled aggregate of concentration that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in concentration than myself .... "

"It would be for the sake of fulfilling an unfulfilled aggregate of wisdom that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in wisdom than myself .... It would be for the sake of fulfilling an unfulfilled aggregate of liberation that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in liberation than myself .... "

"It would be for the sake of fulfilling an unfulfilled aggregate of the knowledge and vision of liberation that I would honor, respect, and dwell in dependence on another ascetic or brahmin. However ... I do not see another ascetic or brahmin more perfect in the knowledge and vision of liberation than myself, whom I could honor and respect, and on whom I could dwell in dependence. Let me then honor, respect, and dwell in dependence on this very Dhamma to which I have fully awakened."

Then, having known with his own mind the reflection in the Blessed One's mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahma ​Sahampati disappeared from the brahma world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, raised his joined hands in reverential salutation towards the Blessed One, and said to him: "So it is, Blessed One! So it is, Fortunate One! Venerable sir, those who were the Arahants, the Perfectly Enlightened Ones in the past-those Blessed Ones too honored, respected, and dwelt in dependence just on the Dhamma itself. Those who will be the Arahants, the Perfectly Enlightened Ones in the future-those Blessed Ones too will honor, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the Perfectly Enlightened One, honor, respect, and dwell in dependence just on the Dhamma itself. "

This is what Brahma Sahampati said. Having said this, he further said this:
"The Buddhas of the past, The future Buddhas,
And he who is the Buddha now, Removing the sorrow of many."

"All have dwelt, will dwell, and dwell, Deeply revering the true Dhamma:
For the Buddhas This is a natural law. 'Therefore one desiring his own good,
Aspiring for spiritual greatness, Should deeply revere the true Dhamma,
Recollecting the Buddhas' Teaching."

(After his awakening, the Buddha reflects that one should live with reverence; but who is he to revere, since he is fully awakened? He realizes that he should live revering the Dhamma. Brahmā Sahampati appears and agrees with him, saying that this is how all Buddhas of past and future live too.)

SN 6.3 Brahmadeva Sutta: Brahmadeva

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion a certain brahmin lady had a son named Brahmadeva who had gone forth from the household life into homelessness under the Blessed One. Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Brahmadeva, 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.

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." And the Venerable Brahmadeva became one of the arahants. Then, in the morning, the Venerable Brahmadeva dressed and, taking bowl and robe, entered Savatthi for alms. Walking on continuous alms round in Savatthi, he came to his own mother's residence. Now on that occasion the brahmin lady, the Venerable Brahmadeva's mother, had been offering a constant oblation to Brahma.

Then it occurred to Brahma Sahampati: "This brahmin lady, the Venerable Brahmadeva's mother, has been offering a constant oblation to Brahma. Let me approach her and stir up a sense of urgency in her." Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahma Sahampati disappeared from the brahma world and reappeared in the residence of the Venerable Brahmadeva's mother. Then, standing in the air, Brahma Sahampati addressed the brahmin lady in verse:
"Far from here, madam, is the brahma world To which you offer a constant oblation.
Brahma does not eat such food, lady: So why mumble, not knowing the path to Brahma?"

"This Brahmadeva, madam, Without acquisitions, has surpassed the devas.
Owning nothing, nourishing no other, The bhikkhu has entered your house for alms."

"Gift-worthy, knowledge-master, inwardly developed,
He deserves offerings from humans and devas.
Having expelled all evil, unsullied, Cooled at heart, he comes seeking alms. "

"For him there is nothing behind or in front Peaceful, smokeless, untroubled, wishless; 
He has laid down the rod towards frail and firm: Let him eat your oblation, the choicest alms."

"Aloof from the crowd, with peaceful mind, Like a naga he fares, tamed, unstirred.
A bhikkhu of pure virtue, well liberated in mind: Let him eat your oblation, the choicest alms."

"With confidence in him, free from wavering, 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."

"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."

​(Brahmā Sahampati appears before a woman who is a devotee of his, and tells her to offer food instead to her son, a Buddhist monk, as Brahmās don’t eat the food she offers.)

SN 6.4 Bakabrahma Sutta: Brahma Baka

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the following evil speculative view had arisen in Brahma 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."

Then, having known with his own mind the reflection in Brahma 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 brahma world. Brahma 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 Brahma Baka: 
"Alas, sir, Brahma Baka is immersed in ignorance! Alas, sir, Brahma 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 non-eternal that it is eternal; 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.'"

Brahma Baka:
"We seventy-two, Gotama, were merit-makers; Now.we wield power, beyond birth and aging.
This, knowledge-master, is our final attainment of Brahma. Many are the people who yearn for us."

The Blessed One:
"The life span here is short, not long, Though you, Baka, imagine it is long.
I know, 0 Brahma, your life span to be A hundred thousand nirabbudas."

Brahma Baka:
"0 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."

The Blessed One:
"You gave drink to many people Who were thirsty, afflicted by heat:
That was your ancient practice of vow and virtue,
Which I recollect as if just waking up."

"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."

"When a ship was seized on the river Ganges By a fierce naga 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. "

"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."

Brahma Baka:
"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 brahma world." 

(Baka the Brahmā conceives the wrong view that his status is permanent and imperishable. The Buddha goes to dissuade him, and they have an exchange in verse, with the Buddha telling Baka of his past lives.)

SN 6.5 Aññatarabrahma Sutta:  A Certain Brahma (Another View)

At Savatthi. Now on that occasion the following evil speculative view had arisen in a certain brahma: "There is no ascetic or brahmin who can come here." Then, having known with his own mind the reflection in that brahma'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 brahma world. The Blessed One sat cross-legged in the air above that brahma, having entered into meditation on the fire element.

Then it occurred to the Venerable Mahamoggallana: "Where now is the Blessed One dwelling at present?" With the divine eye, which is purified and surpasses the human, the Venerable Mahamoggallana saw the Blessed One sitting cross-legged in the air above that brahma, having entered into meditation on the fire element. Having seen this, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahamoggallana disappeared from Jeta's Grove and reappeared in that brahma world.

Then the Venerable Mahamoggallana stationed himself in the eastern quarter and sat cross-legged in the air above that brahma though lower than the Blessed One-having entered into meditation on the fire element. Then it occurred to the Venerable Mahakassapa: "Where now is the Blessed One dwelling at present?" With the divine eye ... the Venerable Mahakassapa saw the Blessed One sitting crosslegged in the air above that brahma .... Having seen this, ...  the Venerable Mahakassapa disappeared from Jeta's Grove and reappeared in that brahma world. Then the Venerable Mahakassapa stationed himself in the southern quarter and sat cross legged in the air above tat brahma-though lower than the Blessed One-having entered in'to meditation on the fire element.

Then it occurred to the Venerable Mahakappina: "Where now is the Blessed One dwelling at present?" With the divine eye ... the Venerable Mahakappina saw the Blessed One sitting cross legged in the air above that brahma .... Having seen this, ... the Venerable Mahakappina disappeared from Jeta's Grove and reappeared in that brahma world. Then the Venerable Mahakappina stationed himself in the western quarter and sat cross-legged in the air above that brahma-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 brahma .... Having seen this, ... the Venerable Anuruddha disappeared from Jeta's Grove and reappeared in that brahma world. Then the Venerable Anuruddha stationed himself in the northern quarter and sat cross-legged in the air above that brahma-though lower than the Blessed One-having entered into meditation on the fire element.

Then the Venerable Mahamoggallana addressed that brahma in verse:
"Today, friend, do you still hold that view, The view that you formerly held?
Do you see the radiance Surpassing that in the brahma world?"

​ "I no longer hold that view, dear sir, The view that I formerly held.
Indeed I see the radiance Surpassing that in the brahma world.
Today how could I maintain, 'I am permanent and eternal'?"

Then, having stirred up a sense of urgency in that brahma, 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 brahma world and reappeared in J eta's Grove. Then that brahma addressed one member of his assembly thus: "Come now, dear sir, approach the Venerable Mahamoggallana and say to him: 'Sir Moggallana, are there any other disciples of the Blessed One that are as powerful and mighty as Masters Moggallana, Kassapa, Kappina, and Anuruddha?'"

"Yes, dear sir," that member of Brahma's assembly replied" Then he approached the Venerable Mahamoggallana and asked him: "Sir Moggallana, are there any other disciples of the Blessed One that are as powerful and mighty as Masters Moggallana, Kassapa, Kappina, and Anuruddha?" Then the Venerable Mahamoggallana addressed that member of Brahma's assembly in verse:
"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."

Then that member of Brahma's assembly, having delighted and rejoiced in the Venerable Mahamoggallana's statement, approached that brahma and told him: "Dear sir, the Venerable Mahamoggallana speaks thus:
"'Many are the disciples of the Buddha ... Skilled in the course of others' minds. '"

This is what that member of Brahma's assembly said. Elated, that brahma delighted in his statement. 

(An unnamed brahmā god thinks to himself that he is so powerful no asctic can approach him. The Buddha goes straight to his realm and appears wrapped in flame above his head. Mahāmoggallāna and several other disciples follow him. The brahmā and his retinue are sutiably impressed.)

SN 6.6 Brahmaloka Sutta:  A Brahma World (Negligence)

At Savatthi. Now on that occasion the Blessed One had gone for his day's abiding and was in seclusion. Then the independent brahmas Subrahma and Suddhavasa approached the Blessed One and stood one at each doorpost. Then the independent brahma Subrahma said to the independent brahma Suddhavasa:
"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 brahma world is rich and prosperous, and the brahma there is dwelling in negligence. Come, dear sir, let us go to that brahma world and stir up a sense of urgency in that brahma."

"Yes, dear sir," the independent brahma Suddhavasa replied. Then, just as quickly as a strong man might extend his drawnin arm or draw in his extended arm, the independent brahmas Subrahma and Suddhavasa disappeared in front of the Blessed One and reappeared in that brahma world. That brahma saw those brahmas coming in the distance and said to them: "Now where are you coming from, dear sirs?"
"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 brahma refused to accept their advice.

Having created a thousand transformations of himself, he said to the independent brahma Subrahma:
"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 brahma Subrahma, having created two thousand transformations of himself, said to that brahma: "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 brahma addressed the independent brahma Subrahma in verse:

"Three [hundred] supannas, four [hundred] geese, And five hundred falcons:
This palace, O Brahma, of the meditator shines Illuminating the northern quarter. "

The independent brahma Subrahma:
"Even though that palace of yours shines Illuminating the northern quarter,
Having seen form's flaw, its chronic trembling, The wise one takes no delight in form. "

Then the independent brahmas Subrahma and Suddhavasa, having stirred up a sense of urgency in that brahma, disappeared right there. And on a later occasion that brahma went to attend upon the Blessed One, the Arahant, the Perfectly Enlightened One.  

(The brahmās Subrahmā and Suddhāvāsa note that a fellow-brahmā is living in negligence, overly impressed with his own glory, so they go to shake him from his complacence.)

SN 6.7 Kokālika Sutta:  Kokiilika (1)

At Savatthi. Now on that occasion the Blessed One had gone for his day's abiding and was in seclusion. Then the independent brahmas Subrahma and Suddhavasa approached the Blessed One and stood one at each doorpost. Then, referring to the bhikkhu Kokalika, the independent brahma Subrahma recited this verse in the presence of the Blessed One:
"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 worldling."

(The brahmās Subrahmā and Suddhāvāsa come to the Buddha’s hut and speak on the monk Kokālika, a follower of Devadatta.)

SN 6.8 Katamodakatissa Sutta  Tissaka

At Savatthi .. . . (as above) ... Then, referring to the bhikkhu Katamorakatissaka, the independent brahma Suddhavasa recit· ed this verse in the presence of the Blessed One:401
"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." 

(The brahmās Subrahmā and Suddhāvāsa come to the Buddha’s hut and speak on the monk Katamorakatissaka, a follower of Devadatta.)

SN 6. 9 Turūbrahma Sutta: Brahma Tudu

At Savatthi. Now on that occasion the bhikkhu Kokalika was sick, afflicted, gravely ill. Then, when the night had advanced, the independent brahma Tudu, of stunning beauty, illuminating the entire Jeta's Grove, approached the bhikkhu Kokalika. Having approached, he stood in the air and said to the bhikkhu Kokalika: "Place confidence in Sariputta and Moggallana, Kokalika. Sariputta and Moggallana are well behaved."

"Who are you, friend?"
"I am the independent brahma Tudu."
"Didn't the Blessed One declare you to be a non-returner, friend? Then why have you come back here? See how far you have transgressed.''

Brahma Tudu:
"When a person has taken birth An axe is born inside his mouth
With which the fool cuts himself Uttering defamatory speech."

"He who praises one deserving blame, Or blames one deserving praise,
Casts with his mouth an unlucky throw By which he finds no happiness."

"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."

"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.''

(The brahmā Tudu tries to persuade Kokālika to have faith in Sāriputta and Moggallāna, but Kokālika wants none of it.)

SN 6.10 Kokālika Sutta: Kokalika (2)

At Savatthi. Then the bhikkhu Kokalika approached the Blessed One,paid homage to him, sat down to one side, and said: "Venerable sir, Sariputta and Moggallana have evil wishes; they have come under the control of evil wishes." When this was said, the Blessed One said to the bhikkhu Kokalika: "Do not speak thus, Kokalika! Do not speak thus, Kokalika! Place confidence in Sariputta and Moggallana, Kokalika. Sariputta and Moggallana are well behaved."

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 Sariputta and Moggallana have evil wishes; they have come under the control of evil wishes." And a second time the Blessed One said to the bhikkhu Kokalika: "Do not speak thus, Kokalika!. .. Sariputta and Moggallana are well behaved." A third 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 Sariputta and Moggallana have evil wishes; they have come under the control of evil wishes." And a third time the Blessed One said to the bhikkhu Kokalika: "Do not speak thus, Kokalika!. .. Sariputta and Moggallana are well behaved."

Then the bhikkhu Kokalika rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right. Not long after the bhikkhu Kokalika had left, his entire body became covered with boils the size of mustard seeds. 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 Kokalika died, and because he had harbored animosity towards Sariputta and Moggallana, after his death he was reborn in the Paduma hell.

Then, when the night had advanced, Brahma Sahampati, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One, paid homage to him, stood to one side, and said to him: "Venerable sir, the bhikkhu Kokalika has died, and because he harbored animosity towards Sariputta and Moggallana, after his death he has been reborn in the Paduma hell." This is what Brahma 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, Brahma 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."
"Then is it possible to give a simile, venerable sir?"
"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 Atata hell; twenty Atata 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 Pundarika hell; and twenty Pundarika hells are the equivalent of one Paduma hell. Now, bhikkhu, the bhikkhu Kokalika has been reborn in the Paduma hell because he harbored animosity towards Sariputta and Moggallana."

This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:
"When a person has taken birth '" (verses = 588-91) . .. ..
. Having set evil speech and mind against them." 

(Kokālika goes to the Buddha and criticizes Sāriputta and Moggallāna. But having deliberately slandered such great monks, he dies and Brahmā Sahampati informs the Buddha he has been reborn in hell. The Buddha gives a memorable simile of the length of life in hell.)

SN 6.11 Sanaṅkumāra Sutta: Sanankumara 

Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on the bank of the river Sappini. Then, when the night had advanced, Braluna Sanankumara, of stunning beauty, illuminating the entire bank of the river Sappini, approached the Blessed One, paid homage to him, and stood to one side.

Standing to one side, he recited this verse in the presence of the Blessed One:
"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 Brahma Sanankumara said. The Teacher approved. Then Brahma Sanankumara, thinking, "The Teacher has approved of me," paid homage to the Blessed One and, keeping him on his right, he disappeared right there.

(Brahmā Sanaṅkumāra appears to the Buddha and asserts that the aristocrat or khattiya is the best caste, but the Buddha is the best of people.)

SN 6.12 Devadatta Sutta: Devadatta

Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak not long after Devadatta had left. Then, when the night had advanced, Brahma Sahampati, of stunning beauty, illuminating the entire Mount Vulture Peak, approached the Blessed One, paid homage to him, and stood to one side.

Standing to one side, referring to Devadatta, he recited this verse in the presence of the Blessed One:
"As its own fruit brings destruction To the plantain, bamboo, and reed,
As its embryo destroys the mule, So do honors destroy the scoundrel."

(Brahmā Sahampati, referring to Devadatta, points out that honors destroy a scoundrel.)

SN 6.13 Andhakavinda Sutta: 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, Brahma 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:

"One should resort to remote lodgings, Practice for release from the fetters.
But if one does not find delight there, Guarded and mindful, dwell in the Sangha."

"Walking for alms from family to family, Faculties guarded, discreet, mindful,
One should resort to remote lodgings, Freed from fear, liberated in the fearless."

"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."

"For this has actually been seen by me, It is not merely hearsay:
Within a single holy life A thousand have left Death behind."

"There are five hundred more trainees, And ten times a tenfold ten:
All have entered the stream, Never returning to the animal realm."

"As for the other people who remain-Who, to my mind, partake of merit
I cannot even number them From dread of speaking falsely."

(Brahmā Sahampati appears to the Buddha and speaks in praise of the renunciates staying fearless in the deep forest, and celebrates the many who have found freedom.)

SN 6.14 Aruṇavatī Sutta Arunavati

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi.. .. 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 Arunava whose capital was named Arunavati. The Blessed One Sikhi, the Arahant, the Perfectly Enlightened One, dwelt in dependence on the capital Arunavati. The chief pair of disciples of the Blessed One Sikhi were named Abhibhu and Sambhava, an excellent pair. Then the Blessed One Sikhi addressed the bhikkhu Abhibhu: 'Come, brahmin, let us go to a certain brahma world until it is time for our meal.'

'Yes, venerable sir: the bhikkhu Abhibhu 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 Sikhi, the Arahant, the Perfectly Enlightened One, and the bhikkhu Abhibhu disappeared from the capital Arunavati and reappeared in that brahma world. Then the Blessed One Sikhi addressed the bhikkhu Abhibhu thus: 'Give a Dhamma talk, brahmin, to Brahma and to Brahma's retinue and to Brahma's assembly.'

'Yes, venerable sir,' the bhikkhu Abhibhu replied. Then, by means of a Dhamma talk, he instructed, exhorted, inspired, and gladdened Brahma and Brahma's retinue and ", Brahma's assembly. Thereupon Brahma and Brahma's retinue and Brahma's assembly found fault with this, grumbled, and complained about it, 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?'
​
"Then, bhikkhus, the Blessed One Sikhi addressed the bhikkhu Abhibhu thus: 'Brahmin, Brahma and Brahma's retinue and Brahma's assembly deplore this, saying, lilt 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 Brahma and in Brahma's retinue and in Brahma's assembly.'

'Yes, venerable sir,' the bhikkhu Abhibhu 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. Thereupon, bhikkhus, Brahma and Brahma's retinue and Brahma'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 Abhibhu said to the Blessed One Sikhi, the Arahant, the Perfectly Enlightened One: 'I recall, venerable sir, having made such a statement as this in the midst of the Bhikkhu Sangha:"Friends, while standing in the brahma 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 brahma world you should make your voice heard throughout the thousandfold world system.'
'Yes, venerable sir,' the bhikkhu Abhibhu replied.
Then, while standing in the brahma world, he recited these verses:
"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. "

"'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 Brahma and in Brahma's retinue and in Brahma's assembly, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One Sikhi, the Arahant, the Perfectly Enlightened One, and the bhikkhu Abhibhu disappeared from that brahma world and reappeared in the capital Arunavatti.  Then the Blessed One Sikhi addressed the bhikkhus thus: 'Bhikkhus, did you hear the verses that the bhikkhu Abhibhu recited while he was standing in the brahma world?'
'We did, venerable sir.'
'What were the verses that you heard, bhikkhus?'

'We heard the verses of the bhikkhu Abhibhu thus: 
"Arouse your energy, strive on! . .. Will make an end to suffering."
Such were the verses that we heard the bhikkhu Abhibhu recite while he was standing in the brahma world.'Good, good, bhikkhus! It is good that you heard the verses that the bhikkhu Abhibhu recited while he was standing in the brahma world.'"

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

(The Buddha tells a story of the past Buddha Sikhī and his disciple Abhibhū. They visit a brahmā realm where they perform many astounding feats and give teachings.)

SN 6.15 Parinibbāna Sutta: Final Nibbana

On one occasion the Blessed One was dwelling at Kusinara in Upavattana, the sal tree grove of the Mallans, between the twin sal trees, on the occasion of his final Nibbana. Then the Blessed One addressed the bhikkhus thus: "Now I address you, bhikkhus: Formations are bound to vanish. Strive to attain the goal by diligence." This was the last utterance of the Tathagata. Then the Blessed One attained the first jhana.

Having emerged from the first jhana, he attained the second jhana. Having emerged from the second jhana, he attained the third jhana. Having emerged from the third jhana, he attained the fourth jhana. Having emerged from the fourth jhana, 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-non-perception. Having emerged from the base of neither-perception-nor-non-perception, he attained the cessation of perception and feeling. Having emerged from the cessation of perception and feeling, he attained the base of neither-perception-nor-non-perception. Having emerged from the base of neither-perception-nor-non-perception, 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 jhana. Having emerged from the fourth jhana, he attained the third jhana. Having emerged from the third jhana, he attained the second jhana. Having emerged from the second jhana, he attained the first jhana. Having emerged from the first jhana, he attained the second jhana. Having emerged from the second jhana, he attained the third jhana. Having emerged from the third jhana, he attained the fourth jhana. Having emerged from the fourth jhana, immediately after this the Blessed One attained final Nibbana.

When the Blessed One attained final Nibbana, simultaneously with his final Nibbana Brahma Sahampati recited this verse:
"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 Tathagata endowed with the powers,
The Buddha, has attained final Nibbana."

When the Blessed One attained final Nibbana, simultaneously with his final Nibbana Sakka, lord of the devas, recited this verse:
"Impermanent indeed are formations; Their nature is to arise and vanish.
Having arisen, they cease: Their appeasement is blissful."

When the Blessed One attained final Nibbana, simultaneously with his final Nibbana the Venerable Ananda recited this verse:
"Then there was terror, Then there was trepidation,
When the one perfect in all excellent qualities,
The Buddha, attained final Nibbana."

When the Blessed One attained final Nibbana, simultaneously with his final Nibbana the Venerable Anuruddha recited these verses:
​"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 Nibbana."

"With un-shrinking mind He endured the pain;
Like the quenching of a lamp Was the deliverance of the mind."

(After the Buddha became finally extinguished, Brahmā Sahampati led a series of distinguished beings who uttered verses in commemoration.)

​​References 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The connected discourses of the Buddha (Bhikkhu Bodhi)