Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the bhikkhus, “bhikkhavo”ti. “Bhikkhus!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this:

“Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle. “At one time, bhikkhus, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree. Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: Now at that time Baka the Brahmā had the following harmful misconception: ‘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. ‘This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there is no being born, growing old, dying, passing away, or reappearing. And there is no other escape beyond this.’

Atha khvāhaṁ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya—Then I knew what Baka the Brahmā was thinking. seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito tasmiṁ brahmaloke pāturahosiṁ. As easily as a strong man would extend or contract his arm, I vanished from the Subhaga Forest and reappeared in that Brahmā realm.

Addasā kho maṁ, bhikkhave, bako brahmā dūratova āgacchantaṁ; Baka saw me coming off in the distance disvāna maṁ etadavoca: and said, ‘ehi kho, mārisa, svāgataṁ, mārisa. ‘Come, good sir! Welcome, good sir! Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. It has been a long time since you took the opportunity to come here. 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. For this is permanent, this is everlasting, this is eternal, this is complete, this is imperishable. For this is where there is no being born, growing old, dying, passing away, or reappearing. And there is no other escape beyond this.’

Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: When he had spoken, I said to him, ‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā; ‘Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance! yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, addhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati; Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable. yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati: And where there is being born, growing old, dying, passing away, and reappearing, he says that “idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti; there is no being born, growing old, dying, passing away, or reappearing. santañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vakkhatī’ti. And although there is another escape beyond this, he says that there is no other escape beyond this.’

Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca: Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me, ‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. ‘Bhikkhu, bhikkhu! Do not attack this one! Do not attack this one! For this is Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who are and those who will be.

Ahesuṁ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā—There have been ascetics and brahmins before you, bhikkhu, who condemned and loathed earth, water, air, fire, beings, gods, the Progenitor, and Brahmā. te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṁ. When their bodies broke up and their breath was cut off they reappeared in a lower realm.

Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīpasaṁsakā pathavābhinandino, āpapasaṁsakā āpābhinandino, tejapasaṁsakā tejābhinandino, vāyapasaṁsakā vāyābhinandino, bhūtapasaṁsakā bhūtābhinandino, devapasaṁsakā devābhinandino, pajāpatipasaṁsakā pajāpatābhinandino, brahmapasaṁsakā brahmābhinandino—There have been ascetics and brahmins before you, bhikkhu, who approved of and delighted in earth, water, air, fire, beings, gods, the Progenitor, and Brahmā. te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. When their bodies broke up and their breath was cut off they reappeared in a higher realm.

Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi: So, bhikkhu, I tell you this: “iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho”. Please, good sir, do exactly what Brahmā says. Do not go beyond the word of Brahmā. Sace kho tvaṁ, bhikkhu, brahmuno vacanaṁ upātivattissasi, seyyathāpi nāma puriso siriṁ āgacchantiṁ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṁ virādheyya, evaṁ sampadamidaṁ, bhikkhu, tuyhaṁ bhavissati. If you do, then you will end up like a man who, when approached by Lady Luck, would ward her off with a staff; or who, as he is falling over a cliff, would lose grip of the ground with his hands and feet. Iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho. Please, good sir, do exactly what Brahmā says. Do not go beyond the word of Brahmā. Nanu tvaṁ, bhikkhu, passasi brahmaparisaṁ sannipatitan’ti? Do you not see the assembly of Brahmā gathered here?’

Iti kho maṁ, bhikkhave, māro pāpimā brahmaparisaṁ upanesi. And so Māra the Wicked presented the assembly of Brahmā to me.

Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ: When he had spoken, I said to Māra, ‘jānāmi kho tāhaṁ, pāpima; mā tvaṁ maññittho: ‘I know you, Wicked One. Do not think, “na maṁ jānātī”ti. “He does not know me.” Māro tvamasi, pāpima. You are Māra the Wicked. Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā. And Brahmā, Brahmā’s assembly, and Brahmā’s retinue have all fallen into your hands; they are under your sway. Tuyhañhi, pāpima, evaṁ hoti: And you think, “esopi me assa hatthagato, esopi me assa vasaṅgato”ti. “Maybe this one, too, has fallen into my hands; maybe he is under my sway!” Ahaṁ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti. But I have not fallen into your hands; I am not under your sway.’

Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca: When I had spoken, Baka the Brahmā said to me, ‘ahañhi, mārisa, niccaṁyeva samānaṁ “niccan”ti vadāmi, dhuvaṁyeva samānaṁ “dhuvan”ti vadāmi, sassataṁyeva samānaṁ “sassatan”ti vadāmi, kevalaṁyeva samānaṁ “kevalan”ti vadāmi, acavanadhammaṁyeva samānaṁ “acavanadhamman”ti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṁ vadāmi: ‘But, good sir, what I say is permanent, everlasting, eternal, complete, and imperishable is in fact permanent, everlasting, eternal, complete, and imperishable. And where I say there is no being born, growing old, dying, passing away, or reappearing, there is in fact “idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti. no being born, growing old, dying, passing away, or reappearing. Asantañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vadāmi. And when I say there is no other escape beyond this, there is in fact no other escape beyond this. Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ yāvatakaṁ tuyhaṁ kasiṇaṁ āyu tāvatakaṁ tesaṁ tapokammameva ahosi. There have been ascetics and brahmins in the world before you, bhikkhu, whose asceticism lasted as long as their entire life. Te kho evaṁ jāneyyuṁ santañca panaññaṁ uttari nissaraṇaṁ “atthaññaṁ uttari nissaraṇan”ti, asantaṁ vā aññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti. When there was another escape beyond this, they knew it, and when there was no other escape beyond this, they knew it. Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi: So, bhikkhu, I tell you this: “na cevaññaṁ uttari nissaraṇaṁ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. you will never find another escape beyond this, and you will eventually become weary and frustrated. Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. If you rest upon earth, you will lie close to me, in my domain, subject to my will, and expendable. Sace āpaṁ … If you attach to water … tejaṁ … fire … vāyaṁ … air … bhūte … beings … deve … gods … pajāpatiṁ … the Progenitor … brahmaṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti. Brahmā, you will lie close to me, in my domain, subject to my will, and expendable.’

‘Ahampi kho evaṁ, brahme, jānāmi: ‘Brahmā, I too know that “sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. if I rest upon earth, I will lie close to you, in your domain, subject to your will, and expendable. Sace āpaṁ … If I attach to water … tejaṁ … fire … vāyaṁ … air … bhūte … beings … deve … gods … pajāpatiṁ … the Progenitor … brahmaṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṁ, brahme, gatiñca pajānāmi, jutiñca pajānāmi: Brahmā, I will lie close to you, in your domain, subject to your will, and expendable. And in addition, Brahmā, I understand your range and your splendor: “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti. “That is how powerful is Baka the Brahmā, how illustrious and mighty.”’

Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: ‘But in what way do you understand my range and your splendor?’ “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”’ti?

‘Yāvatā candimasūriyā, ‘A thousand-fold world extends as far Pariharanti disā bhanti virocanā; as the moon and sun revolve Tāva sahassadhā loko, and the stars light up the directions. Ettha te vattate vaso. And there you wield your power.

Paroparañca jānāsi, You know the high and low, atho rāgavirāginaṁ; the passionate and dispassionate, Itthabhāvaññathābhāvaṁ, and the coming and going of beings sattānaṁ āgatiṁ gatinti. from this realm to another.

Evaṁ kho te ahaṁ, brahme, gatiñca pajānāmi jutiñca pajānāmi: That is how I understand your range and your splendor. “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti.

Atthi kho, brahme, añño kāyo, taṁ tvaṁ na jānāsi na passasi; But there are three other realms that you do not know or see, tamahaṁ jānāmi passāmi. but which I know and see. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno. There is the realm of the gods of streaming radiance. You passed away from there and reappeared here. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi; You have dwelt here so long that you have forgotten about that, so you do not know it or see it. tamahaṁ jānāmi passāmi. But I know it and see it. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? So Brahmā, I am not your equal in knowledge, let alone your inferior. Atha kho ahameva tayā bhiyyo. Rather, I know more than you.

Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi; There is the realm of the gods replete with glory … There is the realm of the gods of abundant fruit, which you do not know or see. tamahaṁ jānāmi passāmi. But I know it and see it. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? So Brahmā, I am not your equal in knowledge, let alone your inferior. Atha kho ahameva tayā bhiyyo. Rather, I know more than you.

Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ. Having comprehended earth as earth, Brahmā, and having comprehended that which does not partake in the earthiness of earth, I did not become earth, I did not become in earth, I did not become apart from earth, I did not become ‘earth is mine’, I did not welcome earth. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? So Brahmā, I am not your equal in knowledge, let alone your inferior. Atha kho ahameva tayā bhiyyo. Rather, I know more than you.

Āpaṁ kho ahaṁ, brahme …pe… Having comprehended water … tejaṁ kho ahaṁ, brahme …pe… fire … vāyaṁ kho ahaṁ, brahme …pe… air … bhūte kho ahaṁ, brahme …pe… beings … deve kho ahaṁ, brahme …pe… gods … pajāpatiṁ kho ahaṁ, brahme …pe… the Progenitor … brahmaṁ kho ahaṁ, brahme …pe… Brahmā … ābhassare kho ahaṁ, brahme …pe… the gods of streaming radiance … subhakiṇhe kho ahaṁ, brahme …pe… the gods replete with glory … vehapphale kho ahaṁ, brahme …pe… the gods of abundant fruit … abhibhuṁ kho ahaṁ, brahme …pe… the Conqueror … sabbaṁ kho ahaṁ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṁ tadabhiññāya sabbaṁ nāpahosiṁ sabbasmiṁ nāpahosiṁ sabbato nāpahosiṁ sabbaṁ meti nāpahosiṁ, sabbaṁ nābhivadiṁ. Having comprehended the All as the All, Brahmā, and having comprehended that which does not partake in the Allness of the All, I did not become the All, I did not become in the All, I did not become apart from the All, I did not become ‘the All is mine’, I did not welcome the All. *These are the same permutations that occur in [MN 1](https://suttas.hillsidehermitage.org/?q=mn1). Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? So Brahmā, I am not your equal in knowledge, let alone your inferior. Atha kho ahameva tayā bhiyyo’ti. Rather, I know more than you.’

‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṁ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti. ‘Well, good sir, if you have comprehended that which does not partake in the Allness of the All, may your words not turn out to be void and hollow.’

Viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ, taṁ pathaviyā pathavattena ananubhūtaṁ, āpassa āpattena ananubhūtaṁ, tejassa tejattena ananubhūtaṁ, vāyassa vāyattena ananubhūtaṁ, bhūtānaṁ bhūtattena ananubhūtaṁ, devānaṁ devattena ananubhūtaṁ, pajāpatissa pajāpatittena ananubhūtaṁ, brahmānaṁ brahmattena ananubhūtaṁ, ābhassarānaṁ ābhassarattena ananubhūtaṁ, subhakiṇhānaṁ subhakiṇhattena ananubhūtaṁ, vehapphalānaṁ vehapphalattena ananubhūtaṁ, abhibhussa abhibhuttena ananubhūtaṁ, sabbassa sabbattena ananubhūtaṁ. ‘Non-indicative consciousness, infinite and entirely lucid—that is what does not partake in the earthiness of earth, the wateriness of water, the fieriness of fire, the airiness of air, the beingness of beings, the godliness of gods, the Progenitorness of the Progenitor, the Brahmāness of Brahmā, the streaming-radiance-ness of the gods of streaming radiance, the replete-with-glory-ness of the gods replete with glory, the abundant-fruit-ness of the gods of abundant fruit, the Conqueror-ness of the Conqueror, and the Allness of the All.’ *Some scholars believe that this line was not in fact spoken by the Buddha but by Brahmā, and that it refers to a meditative attainment that falls short of Nibbāna. But this is clearly not in keeping with the context, since Brahmā would be claiming to have understood something that lies beyond his range, while right in the preceding statement and before that too, he stubbornly expressed disbelief in such a possibility. The non-indicative consciousness referred to here is not a mystical, altered state that is accessed through meditation, but a structural principle inherent to the five aggregates that needs to be [_discerned and understood_](https://suttas.hillsidehermitage.org/?q=an1.51-60). It is not a separate dimension where the things listed here disappear altogether (which is impossible; there can be nothing that's outside of “the All” or the five aggregates). It's simply that when all traces of passion have been given up, the mind no longer “partakes” in things even as they manifest in full force (AN 6.55). The simile the Buddha employed on different occasions was that of a lotus that remains unsullied by the water that surrounds it (AN 4.36, AN 10.81). SN 12.64 compares it to a ray of light finding nowhere to land on (the point being that [the ray itself is still there](https://www.youtube.com/watch?v=-039SYi2a94)). In reference to the same principle, [AN 9.42](https://suttas.hillsidehermitage.org/?q=an9.42) uses the analogy of an opening _amidst_ confinement. This surmounting of phenomena while they endure is the purpose of the [four _satipaṭṭhānas_](https://suttas.hillsidehermitage.org/?q=mn10).

Handa carahi te, mārisa, passa antaradhāyāmī’ti. ‘Well look now, good sir, I will vanish from you!’

‘Handa carahi me tvaṁ, brahme, antaradhāyassu, sace visahasī’ti. ‘All right, then, Brahmā, vanish from me—if you can.’

Atha kho, bhikkhave, bako brahmā: Then Baka the Brahmā said, ‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṁ. ‘I will vanish from the ascetic Gotama! I will vanish from the ascetic Gotama!’ But he was unable to vanish from me.

Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: So I said to him, ‘handa carahi te brahme antaradhāyāmī’ti. ‘Well now, Brahmā, I will vanish from you!’

‘Handa carahi me tvaṁ, mārisa, antaradhāyassu sace visahasī’ti. ‘All right, then, good sir, vanish from me—if you can.’

Atha kho ahaṁ, bhikkhave, tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsiṁ: Then I used my psychic power to will that ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṁ dakkhantī’ti. my voice would extend so that Brahmā, his assembly, and his retinue would hear me, but they would not see me. Antarahito imaṁ gāthaṁ abhāsiṁ: And while vanished I recited this verse:

‘Bhavevāhaṁ bhayaṁ disvā, ‘Seeing the danger in being— bhavañca vibhavesinaṁ; and the being of those who seek non-being— *Seeking non-being is a form of being: trying to deny or replace the arisen state of the aggregates is in the end a less overt way of delighting in them. Bhavaṁ nābhivadiṁ kiñci, I did not welcome any being at all, nandiñca na upādiyin’ti. and did not grasp at delight.’ *[“Not Wanting the Wanting of Sensuality”](https://www.youtube.com/watch?v=_ttVxzlzlj0)

Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ: Then Brahmā, his assembly, and his retinue, their minds full of wonder and amazement, thought, ‘acchariyaṁ vata bho, abbhutaṁ vata bho. ‘Oh, how incredible, how amazing! Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṁ mahiddhiko evaṁ mahānubhāvo yathāyaṁ samaṇo gotamo sakyaputto sakyakulā pabbajito. The ascetic Gotama has such psychic power and might! We have never before seen or heard of any other ascetic or brahmin with psychic power and might like the ascetic Gotama, who has gone forth from the Sakyan clan. Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṁ bhavaṁ udabbahī’ti. Though people enjoy being and are happy with it, he has extracted it with very its root.’

Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca: Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me, ‘sace kho tvaṁ, mārisa, evaṁ pajānāsi, sace tvaṁ evaṁ anubuddho, mā sāvake upanesi, mā pabbajite; ‘If such is your understanding, good sir, do not present it to your disciples or those gone forth! mā sāvakānaṁ dhammaṁ desesi, mā pabbajitānaṁ; Do not teach this Dhamma to your disciples or those gone forth! mā sāvakesu gedhimakāsi, mā pabbajitesu. Do not wish this for your disciples or those gone forth!

Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā. There have been ascetics and brahmins before you, bhikkhu, who claimed to be perfected ones, fully awakened Buddhas. Te sāvake upanesuṁ pabbajite, sāvakānaṁ dhammaṁ desesuṁ pabbajitānaṁ, sāvakesu gedhimakaṁsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṁ dhammaṁ desetvā pabbajitānaṁ, sāvakesu gedhitacittā pabbajitesu, They presented, taught, and wished this for their disciples and those gone forth. kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā. When their bodies broke up and their breath was cut off, they reappeared in a lower realm.

Ahesuṁ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā. But there have also been other ascetics and brahmins before you, bhikkhu, who claimed to be perfected ones, fully awakened Buddhas. Te na sāvake upanesuṁ na pabbajite, na sāvakānaṁ dhammaṁ desesuṁ na pabbajitānaṁ, na sāvakesu gedhimakaṁsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṁ dhammaṁ desetvā na pabbajitānaṁ, na sāvakesu gedhitacittā na pabbajitesu, They did not present, teach, or wish this for their disciples and those gone forth. kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. When their bodies broke up and their breath was cut off, they reappeared in a higher realm.

Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi—So, bhikkhu, I tell you this: iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti. Please, good sir, remain passive. Just devote yourself to abiding at ease in the present experience, for this is better left unsaid. Good sir, do not instruct others.’

Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ: When he had spoken, I said to Māra, ‘jānāmi kho tāhaṁ, pāpima, mā tvaṁ maññittho: ‘I know you, Wicked One. Do not think, “na maṁ jānātī”ti. “He does not know me.” Māro tvamasi, pāpima. You are Māra the Wicked. Na maṁ tvaṁ, pāpima, hitānukampī evaṁ vadesi; You do not speak to me like this out of compassion, ahitānukampī maṁ tvaṁ, pāpima, evaṁ vadesi. but with no compassion. Tuyhañhi, pāpima, evaṁ hoti: For you think, “yesaṁ samaṇo gotamo dhammaṁ desessati, te me visayaṁ upātivattissantī”ti. “Those who the ascetic Gotama teaches will go beyond my reach.”

Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṁsu. Those who formerly claimed to be fully awakened Buddhas were not in fact fully awakened Buddhas. Ahaṁ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi. But I claim to be a fully awakened Buddha while in fact being one. Desentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova. The Realized One remains as such whether or not he teaches disciples. Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova. The Realized One remains as such whether or not he presents the teaching to disciples. Taṁ kissa hetu? Why is that? Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā—Because for the Realized One, the influxes that are defiling, involving repeated being, troublesome, resulting in suffering, leading to future birth, aging, and death, are given up. te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. They are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; Just as a palm tree with its crown cut off is incapable of further growth, evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā—so too, for the the Realized One, the influxes that are defiling, involving repeated being, troublesome, resulting in suffering, leading to future birth, aging, and death te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā’ti. are given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.’”

Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti. And so, because of the silencing of Māra, and because of the invitation of Brahmā, the name of this discussion is “On the Invitation of Brahmā”.

Brahmanimantanikasuttaṁ niṭṭhitaṁ navamaṁ.

MN49: undefined