Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks, “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:

“Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle.“On one occasion recently I was staying in Ukkaṭṭha in the Subhaga forest at the root of a royal Sal tree. Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:Now on that occasion an evil viewpoint had arisen to Baka Brahmā: ‘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 constant. This is permanent. This is eternal. This is total. 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. And there is no other, higher escape.’

Atha khvāhaṁ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya—“So I—having known with my awareness the line of thinking in Baka Brahmā’s awareness— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito tasmiṁ brahmaloke pāturahosiṁ.as a strong man would extend his flexed arm or flex his extended arm, vanished into the root of the royal Sal tree in the Subhaga forest in Ukkaṭṭha and appeared in that Brahmā world.

Addasā kho maṁ, bhikkhave, bako brahmā dūratova āgacchantaṁ;Baka Brahmā saw me coming in the distance and, disvāna maṁ etadavoca:on seeing me, said, ‘ehi kho, mārisa, svāgataṁ, mārisa.‘Come, good sir. You are well-come, good sir. Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.It has been long, good sir, since you arranged 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, good sir, is constant. This is permanent. This is eternal. This is total. 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.’

Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ:“When this was said, I told Baka Brahmā, ‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā;‘How immersed in ignorance is Baka Brahmā! How immersed in ignorance is Baka Brahmā! — yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, addhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati;in that what is actually inconstant he calls “constant.” What is actually impermanent he calls “permanent.” What is actually non-eternal he calls “eternal.” What is actually partial he calls “total.” What is actually subject to falling away he calls “not subject to falling away.” yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati:Where one takes birth, ages, dies, falls away, and reappears, he says, “idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti;“For here one does not take birth, does not age, does not die, does not fall away, does not reappear.” santañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vakkhatī’ti.And there being another, higher escape, he says, “There is no other, higher escape.”’

Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca:“Then Māra, the Evil One, taking possession of an attendant of the Brahmā assembly, said to me, ‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.
sajitā → sajjitā (bj, sya-all, km, mr); sañjitā (si, pts1ed)‘Monk! Monk! Don’t attack him! Don’t attack him! For this Brahmā, monk, is the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall 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 were, monk, before your time, contemplatives & brahmans in the world who found fault with earth and were disgusted with earth, who found fault with liquid and were disgusted with liquid, who found fault with fire and were disgusted with fire, who found fault with wind and were disgusted with wind, who found fault with beings and were disgusted with beings, who found fault with devas and were disgusted with devas, who found fault with Pajāpati and were disgusted with Pajāpati, who found fault with Brahmā and were disgusted with Brahmā. te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṁ.“‘They, with the break-up of the body, with the cutting off of life, were established in a coarse body.

Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīpasaṁsakā pathavābhinandino, āpapasaṁsakā āpābhinandino, tejapasaṁsakā tejābhinandino, vāyapasaṁsakā vāyābhinandino, bhūtapasaṁsakā bhūtābhinandino, devapasaṁsakā devābhinandino, pajāpatipasaṁsakā pajāpatābhinandino, brahmapasaṁsakā brahmābhinandino—There were, monk, before your time, contemplatives & brahmans in the world who praised earth and were delighted with earth, who praised liquid and were delighted with liquid, who praised fire and were delighted with fire, who praised wind and were delighted with wind, who praised beings and were delighted with beings, who praised devas and were delighted with devas, who praised Pajāpati and were delighted with Pajāpati, who praised Brahmā and were delighted with Brahmā. te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.“‘They, with the break-up of the body, with the cutting off of life, were established in a refined body.

Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi:So I tell you, monk, “iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho”.“Please, good sir, do only as Brahmā says. Don’t defy 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 defy the word of Brahmā, 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. Iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho.Please, good sir, do only as Brahmā says. Don’t defy the word of Brahmā. Nanu tvaṁ, bhikkhu, passasi brahmaparisaṁ sannipatitan’ti?Don’t you see that Brahmā’s assembly has gathered?”’

Iti kho maṁ, bhikkhave, māro pāpimā brahmaparisaṁ upanesi.And so Māra the Evil One directed my attention to Brahmā’s assembly.

Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ:“When this was said, I told Māra the Evil One, ‘jānāmi kho tāhaṁ, pāpima; mā tvaṁ maññittho:‘I know you, Evil One. Don’t assume, “na maṁ jānātī”ti.“He doesn’t know me.” Māro tvamasi, pāpima.You are Māra, Evil One. Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā.And Brahmā, and Brahmā’s assembly, and the attendants of Brahmā’s assembly have all come into your hands. They have all come under your sway. Tuyhañhi, pāpima, evaṁ hoti:And you think, “esopi me assa hatthagato, esopi me assa vasaṅgato”ti.“This one, too, has come into my hands, has come under my sway.” Ahaṁ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti.But, Evil One, I have neither come into your hands nor have I come under your sway.’

Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca:“When this was said, Baka Brahmā told 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 is actually constant I call “constant.” What is actually permanent I call “permanent.” What is actually eternal I call “eternal.” What is actually total I call “total.” What is actually not subject to falling away I call “not subject to falling away.” Where one does not take birth, age, die, fall away, or reappear, I say, “idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti.“For this does not take birth, does not age, does not die, does not fall away, does not reappear.” Asantañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vadāmi.And there being no other, higher escape, I say, “There is no other, higher escape.” Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ yāvatakaṁ tuyhaṁ kasiṇaṁ āyu tāvatakaṁ tesaṁ tapokammameva ahosi.“‘There were, monk, before your time, contemplatives & brahmans in the world whose ascetic practice lasted as long as your entire life span. Te kho evaṁ jāneyyuṁ santañca panaññaṁ uttari nissaraṇaṁ “atthaññaṁ uttari nissaraṇan”ti, asantaṁ vā aññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti.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. Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi:So I tell you, monk, “na cevaññaṁ uttari nissaraṇaṁ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi.both that you will not find another, higher escape, and that, to that extent, you will reap your share of trouble & weariness. Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.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. Sace āpaṁ …If you relish liquid… tejaṁ …fire… vāyaṁ …wind… bhūte …beings… deve …devas… pajāpatiṁ …Pajāpati… brahmaṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti.Brahmā, you will lie close to me, lie within my domain, for me to banish and to do with as I like.’

‘Ahampi kho evaṁ, brahme, jānāmi:“‘I, too, know that, Brahmā. “sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.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. Sace āpaṁ …If I relish liquid… tejaṁ …fire… vāyaṁ …wind… bhūte …beings… deve …devas… pajāpatiṁ …Pajāpati… 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, lie within your domain, for you to banish and to do with as you like. Moreover, I discern your sphere, I discern your splendor: “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti.“Baka Brahmā has this much great power. Baka Brahmā has this much great might. Baka Brahmā has this much great influence.”’

Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi:“‘Well, monk, how do you discern my sphere, how do you discern my splendor: “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”’ti?“Baka Brahmā has this much great power. Baka Brahmā has this much great might. Baka Brahmā has this much great influence”?’

‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;“‘As far as suns & moons revolve, shining, illuminating the directions, Tāva sahassadhā loko, ettha te vattate vaso.
vattate → vattatī (bj, sya-all, km, pts1ed)over a thousand-fold world your control holds sway.

Paroparañca jānāsi, atho rāgavirāginaṁ;
Paroparañca → parovarañca (bj)There you know those above & below, those with lust & those without, Itthabhāvaññathābhāvaṁ, sattānaṁ āgatiṁ gatinti.the state of what is as it is, the state of what becomes otherwise, the coming & going of beings.

Evaṁ kho te ahaṁ, brahme, gatiñca pajānāmi jutiñca pajānāmi:“‘That, Brahmā, is how I discern your sphere, that is how I discern your splendor: “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti.“Baka Brahmā has this much great power. Baka Brahmā has this much great might. Baka Brahmā has this much great influence.”

Atthi kho, brahme, añño kāyo, taṁ tvaṁ na jānāsi na passasi;There are, Brahmā, bodies other than yours that you don’t know, don’t see, tamahaṁ jānāmi passāmi.but that I know, I see. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno.There is, Brahmā, the body named Ābhassarā [Radiant] from which you fell away & reappeared here. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi;From your having lived here so long, your memory of that has become muddled. That is why you don’t know it, don’t see it, tamahaṁ jānāmi passāmi.but I know it, I see it. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? Atha kho ahameva tayā bhiyyo.I am actually superior to you.

Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi;“‘There is, Brahmā, the body named Subhakiṇhā [Beautiful Black]… the body named Vehapphalā [Sky-fruit], {the body named Abhibhū [Conqueror]} which you don’t know, don’t see, tamahaṁ jānāmi passāmi.but that I know, I see. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?Thus I am not your mere equal in terms of direct knowing, so how could I be your inferior? Atha kho ahameva tayā bhiyyo.I am actually superior to you.

Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ.“‘Having directly known earth as earth, and having directly known the extent of what has not been experienced through the earthness of earth, I wasn’t earth, I wasn’t in earth, I wasn’t coming from earth, I wasn’t “Earth is mine.” I didn’t affirm earth. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? Atha kho ahameva tayā bhiyyo.I am actually superior to you.

Āpaṁ kho ahaṁ, brahme …pe…“‘Having directly known liquid as liquid… tejaṁ kho ahaṁ, brahme …pe…fire as fire… vāyaṁ kho ahaṁ, brahme …pe…wind as wind… bhūte kho ahaṁ, brahme …pe…beings as beings… deve kho ahaṁ, brahme …pe…devas as devas… pajāpatiṁ kho ahaṁ, brahme …pe…Pajāpati as Pajāpati… brahmaṁ kho ahaṁ, brahme …pe…Brahmā as Brahmā… ābhassare kho ahaṁ, brahme …pe…the radiant as radiant… subhakiṇhe kho ahaṁ, brahme …pe…the beautiful black as the beautiful black… vehapphale kho ahaṁ, brahme …pe…the sky-fruit as the sky-fruit… abhibhuṁ kho ahaṁ, brahme …pe…the conqueror as 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 directly known the all as the all, and having directly known the extent of what has not been experienced through the allness of the all, I wasn’t the all, I wasn’t in the all, I wasn’t coming forth from the all, I wasn’t “The all is mine.” I didn’t affirm the all. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ?Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? Atha kho ahameva tayā bhiyyo’ti.I am actually superior to you.’

‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṁ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti.“‘If, good sir, you have directly known the extent of what has not been experienced through the allness of the all, may it not turn out to be actually vain and void for you.’

Viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ.“‘Consciousness without surface, endless, radiant all around,

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.has not been experienced through the earthness of earth… the liquidity of liquid… the fieriness of fire… the windiness of wind… the allness of the all.’

Handa carahi te, mārisa, passa antaradhāyāmī’ti.
Handa carahi → handa ca hi (bj, pts1ed)“‘Well then, good sir, I will disappear from you.’

‘Handa carahi me tvaṁ, brahme, antaradhāyassu, sace visahasī’ti.“‘Well then, Brahmā, disappear from me if you can.’

Atha kho, bhikkhave, bako brahmā:“Then Baka Brahmā, (thinking,) ‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṁ.‘I will disappear from Gotama the contemplative. I will disappear from Gotama the contemplative,’ was not able to disappear from me.

Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ:When this was said, I said to Baka Brahmā, ‘handa carahi te brahme antaradhāyāmī’ti.‘Well then, Brahmā, I will disappear from you.’

‘Handa carahi me tvaṁ, mārisa, antaradhāyassu sace visahasī’ti.“‘Well then, good sir, disappear from me if you can.’

Atha kho ahaṁ, bhikkhave, tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsiṁ:“So then, monks, I fabricated a fabrication of psychic power to the extent that ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṁ dakkhantī’ti.
saddañca me sossanti → saddañca me suyyanti (sya-all); saddameva suyyanti (mr)Brahmā, the Brahmā assembly, and the attendants of the Brahmā assembly heard my voice but did not see me. Antarahito imaṁ gāthaṁ abhāsiṁ:Having disappeared, I recited this verse:

‘Bhavevāhaṁ bhayaṁ disvā, bhavañca vibhavesinaṁ;‘Having seen danger right in becoming, and becoming in searching for non-becoming, Bhavaṁ nābhivadiṁ kiñci, nandiñca na upādiyin’ti.I didn’t affirm any kind of becoming, or cling to any delight.’

Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ:“Then in Brahmā, the Brahmā assembly, and the attendants of the Brahmā assembly there arose a sense of amazement & astonishment: ‘acchariyaṁ vata bho, abbhutaṁ vata bho.‘How amazing! How astounding! — 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 great power, the great might of Gotama the contemplative! 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! Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṁ bhavaṁ udabbahī’ti.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!’

Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca:“Then Māra, the Evil One, taking possession of an attendant of the Brahmā assembly, said to me, ‘sace kho tvaṁ, mārisa, evaṁ pajānāsi, sace tvaṁ evaṁ anubuddho, mā sāvake upanesi, mā pabbajite;‘If, good sir, this is what you discern, if this is what you have awakened to, do not lead (lay) disciples or those gone forth. mā sāvakānaṁ dhammaṁ desesi, mā pabbajitānaṁ;Do not teach the Dhamma to (lay) disciples or those gone forth. mā sāvakesu gedhimakāsi, mā pabbajitesu.Do not yearn for (lay) disciples or those gone forth.

Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā.There were, good sir, before your time, contemplatives & brahmans in the world who claimed to be worthy & rightly self-awakened. Te sāvake upanesuṁ pabbajite, sāvakānaṁ dhammaṁ desesuṁ pabbajitānaṁ, sāvakesu gedhimakaṁsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṁ dhammaṁ desetvā pabbajitānaṁ, sāvakesu gedhitacittā pabbajitesu,They led (lay) disciples & those gone forth. They taught the Dhamma to (lay) disciples & those gone forth. They yearned for (lay) disciples & those gone forth. Having led (lay) disciples & those gone forth, having taught the Dhamma to (lay) disciples & those gone forth, having yearned for (lay) disciples & those gone forth, kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā.they—on the break-up of the body, with the cutting off of life—were established in a coarse body.

Ahesuṁ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā.“‘There were, good sir, before your time, contemplatives & brahmans in the world who claimed to be worthy & rightly self-awakened. 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 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, kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.they—on the break-up of the body, with the cutting off of life—were established in a refined body.

Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi—“‘So, monk, I tell you this: iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti.Please, good sir, be effortless. Abide committed to a pleasant abiding in the here & now—for it’s skillful, good sir, that this not be taught. Don’t instruct others.’

Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ:“When this was said, I told Māra the Evil One, ‘jānāmi kho tāhaṁ, pāpima, mā tvaṁ maññittho:‘I know you, Evil One. Don’t assume, “na maṁ jānātī”ti.“He doesn’t know me.” Māro tvamasi, pāpima.You are Māra, Evil One. Na maṁ tvaṁ, pāpima, hitānukampī evaṁ vadesi;And it’s not sympathetic to welfare that you speak thus to me. ahitānukampī maṁ tvaṁ, pāpima, evaṁ vadesi.It’s sympathetic to what is not welfare that you speak thus to me. Tuyhañhi, pāpima, evaṁ hoti:You think this, Evil One: “yesaṁ samaṇo gotamo dhammaṁ desessati, te me visayaṁ upātivattissantī”ti.“Those to whom Gotama the contemplative will teach the Dhamma will defy my sovereignty”.

Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṁsu.Without being rightly self-awakened, Evil One, your contemplatives & brahmans claimed to be rightly self-awakened. Ahaṁ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi.I, however, being rightly self-awakened, claim to be rightly self-awakened. Desentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova.For when the Tathāgata is teaching the Dhamma to his disciples, he is Such. When he is not teaching the Dhamma to his disciples, he is Such. Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova.When leading his disciples he is Such. When not leading his disciples he is Such. Taṁ kissa hetu?Why is that? Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā—The effluents that defile, that lead to further becoming, that disturb, that ripen in stress, that tend to future birth, aging, & death: Those the Tathāgata has abandoned, te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā;Just as a palmyra tree with its crown cut off is incapable of growing again; evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā—so, too, the effluents that defile, that lead to further becoming, that disturb, that ripen in stress, that tend to future birth, aging, & death: Those the Tathāgata has abandoned, te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā’ti.their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’”

Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti.Thus, because of the silencing of Māra, and because of the Brahmā’s invitation, this discourse is entitled,

Brahmanimantanikasuttaṁ niṭṭhitaṁ navamaṁ.“The Brahmā Invitation.”