Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, he addressed the bhikkhus thus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
Baka the Brahmā’s Delusion of Eternal Existence
“Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle. Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: ‘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.
On one occasion, bhikkhus, I was dwelling at Ukkaṭṭhā in the |Subhaga Forest::name of a wood in Ukkaṭṭhā; lit. blessed wood [subhagavana]| at the foot of a royal |sal tree::a tall, majestic hardwood tree known for its strength, durability, and grandeur, Shorea robusta [sāla]|. Now on that occasion, bhikkhus, a pernicious |view::theory, doctrine [diṭṭhigata]| had arisen in |Baka::name of a god; lit. crane [baka]| the Brahmā to this effect: ‘This is |permanent::stable, not in flux [nicca]|, this is |enduring::continuous, regular [dhuva]|, this is |everlasting::eternal [sassata]|, this is complete, this is not subject to passing away; for this is not born, does not age, does not die, does not pass away, and is not reborn, and there is no other |escape::way out, remedy [nissaraṇa]| beyond this.’
Atha khvāhaṁ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito tasmiṁ brahmaloke pāturahosiṁ.
Then, bhikkhus, perceiving with my own mind the train of thought in Baka the Brahmā’s mind, just as easily as a strong man might extend his flexed arm or flex his extended arm, I disappeared from the Subhaga Forest at the foot of the royal sal tree in Ukkaṭṭhā and reappeared in that Brahmā world.
Addasā kho maṁ, bhikkhave, bako brahmā dūratova āgacchantaṁ; disvāna maṁ etadavoca: ‘ehi kho, mārisa, svāgataṁ, mārisa. Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. 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.
Baka the Brahmā saw me coming from afar, bhikkhus, and having seen me, he said: ‘Come, good sir, welcome, good sir. It has been a long time, good sir, since you found the opportunity to come here. For this, good sir, is permanent, this is enduring, this is everlasting, this is complete, this is not subject to passing away; for this is not born, does not age, does not die, does not pass away, and is not reborn, and beyond this there is no other escape.’
Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: ‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā; yatra hi nāma aniccaṁyeva samānaṁ niccanti vakkhati, addhuvaṁyeva samānaṁ dhuvanti vakkhati, asassataṁyeva samānaṁ sassatanti vakkhati, akevalaṁyeva samānaṁ kevalanti vakkhati, cavanadhammaṁyeva samānaṁ acavanadhammanti vakkhati; yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati: “idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti; santañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vakkhatī’ti.
When this was said, bhikkhus, I said to Baka the Brahmā: ‘Alas, sir Baka the Brahmā is |immersed in ignorance::delusional [avijjāgata]|! Alas, sir Baka the Brahmā is immersed in ignorance! For he says of the |impermanent::not lasting, transient, unreliable [anicca]| that it is permanent, of the non-enduring that it is enduring, of the non-everlasting that it is everlasting, of the incomplete that it is complete, of what is subject to passing away that it is not subject to passing away; and where one is born, ages, dies, passes away, and is reborn, he says of that: “this is not born, does not age, does not die, does not pass away, and is not reborn”; and while there is another escape beyond this, he says: “there is no other escape beyond this.”’
Māra defends Brahmā
Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca: ‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.
Then, bhikkhus, |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]| took possession of an attendant of Brahmā and said to me: ‘Bhikkhu, bhikkhu, do not attack this one, do not attack this one! For this, bhikkhu, is Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the Wielder of Power, the Lord, the Maker, the Creator, the Chief, the Appointer, the Master, the 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— te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṁ.
Before your time, bhikkhu, there were ascetics and brahmins in the world who were critics of earth, who were disgusted with earth; critics of water, who were disgusted with water; critics of fire, who were disgusted with fire; critics of air, who were disgusted with air; critics of beings, who were disgusted with beings; critics of gods, who were disgusted with gods; critics of a |creator god::Prajāpati, “lord of creation,” is a name given by the Vedas to Indra, Agni, etc., as the highest of the Vedic divinities. But according to MA, Pajāpati here is a name for Māra because he is the ruler of this “generation” (pajā) made up of living beings [pajāpati]|, who were disgusted with a creator god; critics of Brahmā, who were disgusted with Brahmā—with the breakup of the body, with the cutting off of life, they were established in an inferior body.
Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ pathavīpasaṁsakā pathavābhinandino, āpapasaṁsakā āpābhinandino, tejapasaṁsakā tejābhinandino, vāyapasaṁsakā vāyābhinandino, bhūtapasaṁsakā bhūtābhinandino, devapasaṁsakā devābhinandino, pajāpatipasaṁsakā pajāpatābhinandino, brahmapasaṁsakā brahmābhinandino— te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.
Before your time, bhikkhu, there were also ascetics and brahmins in the world who praised earth, who delighted in earth; who praised water, who delighted in water; who praised fire, who delighted in fire; who praised air, who delighted in air; who praised beings, who delighted in beings; who praised gods, who delighted in gods; who praised a creator god, who delighted in a creator god; who praised Brahmā, who delighted in Brahmā—with the breakup of the body, with the cutting off of life, they were established in a superior body.
Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi: “iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho”. 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. Iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho. Nanu tvaṁ, bhikkhu, passasi brahmaparisaṁ sannipatitan’ti?
Therefore, bhikkhu, I say this to you: “Come, good sir, do exactly as the Brahmā says to you; never overstep the word of the Brahmā.” If you overstep the word of the Brahmā, bhikkhu, it will be just like a man using a stick to chase away the goddess of luck when she approaches, or, bhikkhu, like a man missing the earth with his hands and feet as he slips into a deep chasm; such will be your fate, bhikkhu. Come, good sir, do exactly as the Brahmā says to you; do not overstep the word of the Brahmā. Do you not see, bhikkhu, the assembly of Brahmā gathered here?’
Iti kho maṁ, bhikkhave, māro pāpimā brahmaparisaṁ upanesi.
And so, bhikkhus, Māra the Evil One directed my attention to the assembly of Brahmā.
Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ: ‘jānāmi kho tāhaṁ, pāpima; mā tvaṁ maññittho: “na maṁ jānātī”ti. Māro tvamasi, pāpima. Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā. Tuyhañhi, pāpima, evaṁ hoti: “esopi me assa hatthagato, esopi me assa vasaṅgato”ti. Ahaṁ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti.
When this was said, bhikkhus, I said to Māra the Evil One: ‘I know you, Evil One; do not think: “He does not know me.” You are Māra, Evil One. The Brahmā, the assembly of Brahmā, and the attendants of Brahmā are all in your hands, Evil One, they are all under your power. And you, Evil One, think: “May this one too fall into my hands, may this one too fall under my power.” But I, Evil One, have not fallen into your hands, nor have I fallen under your power.’
Brahmā’s Domain
Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca: ‘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: “idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti. Asantañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vadāmi. Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ yāvatakaṁ tuyhaṁ kasiṇaṁ āyu tāvatakaṁ tesaṁ tapokammameva ahosi. Te kho evaṁ jāneyyuṁ santañca panaññaṁ uttari nissaraṇaṁ “atthaññaṁ uttari nissaraṇan”ti, asantaṁ vā aññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti. Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi: “na cevaññaṁ uttari nissaraṇaṁ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṁ … tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti.
When this was said, bhikkhus, Baka the Brahmā said to me: ‘For I, good sir, say of what is indeed permanent that it is “permanent”; I say of what is indeed enduring that it is “enduring”; I say of what is indeed everlasting that it is “everlasting”; I say of what is indeed complete that it is “complete”; I say of what is indeed not subject to passing away that it is “not subject to passing away”; and where one is not born, does not age, does not die, does not pass away, and is not reborn, of that I say: “this is not born, does not age, does not die, does not pass away, and is not reborn”; and since there is no other escape beyond this, I say: “there is no other escape beyond this.” Before your time, bhikkhu, there were ascetics and brahmins in the world whose ascetic practice lasted for as long as your entire lifespan. They would know if there was another escape beyond this that “there is another escape beyond this,” or if there was no other escape beyond this that “there is no other escape beyond this.” Therefore, bhikkhu, I say this to you: “you will not see any other escape beyond this, and you will only reap |weariness::fatigue, tiredness [kilamatha]| and |vexation::affliction, irritation [vighāta]|. If, bhikkhu, you |attach to::cling to, fixate on [ajjhosati]| earth, you will lie close to me, you will lie in my domain, for me to do with as I wish and punish. If you attach to water … fire … air … beings … gods … creator god … Brahmā, you will lie close to me, you will lie in my domain, for me to do with as I wish and punish.”’
‘Ahampi kho evaṁ, brahme, jānāmi: “sace pathaviṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṁ … tejaṁ … vāyaṁ … bhūte … deve … pajāpatiṁ … brahmaṁ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṁ, brahme, gatiñca pajānāmi, jutiñca pajānāmi: “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti.
‘I too know this, Brahmā: “If I attach to earth, I will lie close to you, I will lie in your domain, for you to do with as you wish and punish. If I attach to water … fire … air … beings … gods … creator god … Brahmā, I will lie close to you, I will lie in your domain, for you to do with as you wish and punish.” Furthermore, Brahmā, I know your reach and I know your radiance: “Baka the Brahmā is of such great power, Baka the Brahmā is of such great might, Baka the Brahmā is of such great influence.”
Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”’ti?
But how, good sir, do you know my reach and do you know my radiance, claiming: “Baka the Brahmā is of such great power, Baka the Brahmā is of such great might, Baka the Brahmā is of such great influence”?’
‘Yāvatā candimasūriyā,
Pariharanti disā bhanti virocanā;
Tāva sahassadhā loko,
Ettha te vattate vaso.
‘As far as the moon and sun
revolve, shining and illuminating the quarters,
over a thousandfold world,
your power holds sway here.
Paroparañca jānāsi,
atho rāgavirāginaṁ;
Itthabhāvaññathābhāvaṁ,
sattānaṁ āgatiṁ gatinti.
You know the high and the low,
those with lust and those without lust,
the state of being thus and the state of being otherwise,
and the coming and going of beings.
Evaṁ kho te ahaṁ, brahme, gatiñca pajānāmi jutiñca pajānāmi: “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”ti.
That is how, Brahmā, I know your reach and I know your radiance: “Baka the Brahmā is of such great power, Baka the Brahmā is of such great might, Baka the Brahmā is of such great influence.”
Higher Heavens and Direct Knowledge
Atthi kho, brahme, añño kāyo, taṁ tvaṁ na jānāsi na passasi; tamahaṁ jānāmi passāmi. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṁ cuto idhūpapanno. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṁ tvaṁ na jānāsi na passasi; tamahaṁ jānāmi passāmi. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? Atha kho ahameva tayā bhiyyo.
There is, Brahmā, another body, which you do not know and do not see; but I know and see it. There is, Brahmā, the body named |the radiant heaven::lit. shining [ābhassara]|, from which you passed away and were reborn here. Because you have dwelled here for so long, your memory of that has faded, and therefore you do not know it and do not see it; but I know and see it. Thus, Brahmā, I am not merely your equal in |direct knowledge::experiential understanding [abhiññāya]|, so how could I be inferior? Rather, I am indeed greater than you.
Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṁ tvaṁ na jānāsi na passasi; tamahaṁ jānāmi passāmi. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? Atha kho ahameva tayā bhiyyo.
There is, Brahmā, the body named |totally beautiful::lit. total beauty [subhakiṇha]|, the body named |sky fruit::name of a heavenly realm [vehapphala]|, the body named |supreme being::overlord [abhibhū]|, which you do not know and do not see; but I know and see them. Thus, Brahmā, I am not merely your equal in direct knowledge, so how could I be inferior? Rather, I am indeed greater than you.
Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? Atha kho ahameva tayā bhiyyo.
Having directly known earth as earth, Brahmā, and having directly known that which is not experienced through the earthness of earth, I did not conceive earth, I did not conceive in earth, I did not conceive apart from earth, I did not conceive “earth is mine,” I did not welcome earth. Thus, Brahmā, I am not merely your equal in direct knowledge, so how could I be inferior? Rather, I am indeed greater than you.
Āpaṁ kho ahaṁ, brahme …pe… tejaṁ kho ahaṁ, brahme …pe… vāyaṁ kho ahaṁ, brahme …pe… bhūte kho ahaṁ, brahme …pe… deve kho ahaṁ, brahme …pe… pajāpatiṁ kho ahaṁ, brahme …pe… brahmaṁ kho ahaṁ, brahme …pe… ābhassare kho ahaṁ, brahme …pe… subhakiṇhe kho ahaṁ, brahme …pe… vehapphale kho ahaṁ, brahme …pe… abhibhuṁ kho ahaṁ, brahme …pe… sabbaṁ kho ahaṁ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṁ tadabhiññāya sabbaṁ nāpahosiṁ sabbasmiṁ nāpahosiṁ sabbato nāpahosiṁ sabbaṁ meti nāpahosiṁ, sabbaṁ nābhivadiṁ. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? Atha kho ahameva tayā bhiyyo’ti.
Having directly known water as water, Brahmā … fire as fire … air as air … beings as beings … gods as gods … creator god as creator god … Brahmā as Brahmā … the radiant heaven as the radiant heaven … the totally beautiful as the totally beautiful … the sky fruit as the sky fruit … the supreme being as the supreme being … having directly known all as all, Brahmā, and having directly known that which is not experienced through the allness of all, I did not conceive all, I did not conceive in all, I did not conceive apart from all, I did not conceive “all is mine,” I did not welcome all. Thus, Brahmā, I am not merely your equal in direct knowledge, so how could I be inferior? Rather, I am indeed greater than you.’
‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṁ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti.
‘If, good sir, you have directly known that which is not experienced through the allness of all, may it not turn out to be vacuous and empty for you.’
Viññāṇaṁ anidassanaṁ
anantaṁ sabbato pabhaṁ.
‘Consciousness |featureless::attribute-less, signless; an epithet for Nibbāna [anidassana]|,
boundless, |radiant::shining, bright, brilliant [pabhassara]| 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.
That is not experienced through the earthness of earth, not experienced through the waterness of water, not experienced through the fireness of fire, not experienced through the airiness of air, not experienced through the beingness of beings, not experienced through the divinity of gods, not experienced through the creator-nature of a creator god, not experienced through the Brahmāhood of Brahmā, not experienced through the radiance of the radiant heaven, not experienced through the total beauty of the totally beautiful, not experienced through the fruitfulness of the sky fruit, not experienced through the supremacy of the supreme being, not experienced through the allness of all.’
Brahmā’s Challenge to Disappear
Handa carahi te, mārisa, passa antaradhāyāmī’ti.
‘Well then, good sir, watch me disappear from you.’
‘Handa carahi me tvaṁ, brahme, antaradhāyassu, sace visahasī’ti.
‘Well then, Brahmā, disappear from me, if you are able to.’
Atha kho, bhikkhave, bako brahmā: ‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṁ.
Then, bhikkhus, Baka the Brahmā, saying, ‘I will disappear from the ascetic Gotama, I will disappear from the ascetic Gotama,’ was unable to disappear from me.
Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: ‘handa carahi te brahme antaradhāyāmī’ti.
When this was said, bhikkhus, I said to Baka the Brahmā: ‘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 are able to.’
Atha kho ahaṁ, bhikkhave, tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsiṁ: ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṁ dakkhantī’ti. Antarahito imaṁ gāthaṁ abhāsiṁ:
Then, bhikkhus, I performed a display of psychic power that Brahmā, the assembly of Brahmā, and the attendants of Brahmā would hear my voice but not see me. Having disappeared, I spoke this verse:
‘Bhavevāhaṁ bhayaṁ disvā,
bhavañca vibhavesinaṁ;
Bhavaṁ nābhivadiṁ kiñci,
nandiñca na upādiyin’ti.
‘Having seen danger in existence,
and [continued] existence in those seeking non-existence,
I |did not welcome::did not encourage [nābhivadi]| any existence,
nor did I grasp at |delight::pleasure, enjoyment, relish [nandi]|.’
Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. 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. Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṁ bhavaṁ udabbahī’ti.
Then, bhikkhus, Brahmā, the assembly of Brahmā, and the attendants of Brahmā, their minds filled with wonder and amazement, thought: ‘It is wonderful indeed, good sir! It is amazing indeed, good sir! The great power and great might of the ascetic Gotama! Never before have we seen or heard of any other ascetic or brahmin of such great power, of such great might, as this ascetic Gotama, the son of the Sakyans, who went forth from the Sakyan clan. Though this generation delights in existence, takes pleasure in existence, and rejoices in existence, he has uprooted existence along with its root!’
Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca: ‘sace kho tvaṁ, mārisa, evaṁ pajānāsi, sace tvaṁ evaṁ anubuddho, mā sāvake upanesi, mā pabbajite; mā sāvakānaṁ dhammaṁ desesi, mā pabbajitānaṁ; mā sāvakesu gedhimakāsi, mā pabbajitesu.
Then, bhikkhus, Māra the Evil One took possession of an attendant of Brahmā and said to me: ‘If, good sir, you know thus, if you have awakened thus, do not guide disciples, do not guide those who have gone forth; do not teach the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to disciples, do not teach it to those who have gone forth; do not form attachments to disciples, do not form attachments to those who have gone forth.
Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā. Te sāvake upanesuṁ pabbajite, sāvakānaṁ dhammaṁ desesuṁ pabbajitānaṁ, sāvakesu gedhimakaṁsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṁ dhammaṁ desetvā pabbajitānaṁ, sāvakesu gedhitacittā pabbajitesu, kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā.
Before your time, bhikkhu, there were ascetics and brahmins in the world claiming to be perfectly Awakened Ones. They guided disciples and those who had gone forth, they taught the Dhamma to disciples and those who had gone forth, they formed attachments to disciples and those who had gone forth; and having guided disciples and those who had gone forth, having taught the Dhamma to disciples and those who had gone forth, having minds attached to disciples and those who had gone forth—with the breakup of the body, with the cutting off of life, they were established in an inferior body.
Ahesuṁ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā. 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, kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.
Before your time, bhikkhu, there were also ascetics and brahmins in the world claiming to be perfectly Awakened Ones. They did not guide disciples and those who had gone forth, they did not teach the Dhamma to disciples and those who had gone forth, they did not form attachments to disciples and those who had gone forth; and having not guided disciples and those who had gone forth, having not taught the Dhamma to disciples and those who had gone forth, having minds not attached to disciples and those who had gone forth—with the breakup of the body, with the cutting off of life, they were established in a superior body.
Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi— iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti.
Therefore, bhikkhu, I say this to you: come, good sir, abide inactive, devoted to dwelling happily in the present life. Leaving it undeclared is good, good sir; do not instruct others.’
Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ: ‘jānāmi kho tāhaṁ, pāpima, mā tvaṁ maññittho: “na maṁ jānātī”ti. Māro tvamasi, pāpima. Na maṁ tvaṁ, pāpima, hitānukampī evaṁ vadesi; ahitānukampī maṁ tvaṁ, pāpima, evaṁ vadesi. Tuyhañhi, pāpima, evaṁ hoti: “yesaṁ samaṇo gotamo dhammaṁ desessati, te me visayaṁ upātivattissantī”ti.
When this was said, bhikkhus, I said to Māra the Evil One: ‘I know you, Evil One; do not think: “He does not know me.” You are Māra, the Evil One. It is not out of compassion for my welfare, Evil One, that you speak to me like this; it is without compassion for my welfare, Evil One, that you speak to me like this. For you think, Evil One: “Those to whom the ascetic Gotama teaches the Dhamma will go beyond my domain.”
Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṁsu. Ahaṁ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi. Desentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṁ dhammaṁ tādisova. Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova. Taṁ kissa hetu? Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā— te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā— te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā’ti.
Those ascetics and brahmins of yours, Evil One, not being perfectly Awakened Ones, claimed: “We are perfectly Awakened Ones.” But I, Evil One, being a perfectly Awakened One, claim: “I am a perfectly Awakened One.” For whether the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| teaches the Dhamma to disciples or does not teach it, Evil One, he is exactly the same. Whether the Tathāgata guides disciples or does not guide them, Evil One, he is exactly the same. Why is that? Because for the Tathāgata, Evil One, the taints that defile, that bring renewed existence, that bring trouble, that result in suffering, and that lead to future birth, aging, and death—they have been abandoned, cut off at the root, made like a palm stump, obliterated, and are not subject to future arising. Just as a palm tree with its crown cut off is incapable of further growth, so too, Evil One, for the Tathāgata the taints that defile, that bring renewed existence, that bring trouble, that result in suffering, and that lead to future birth, aging, and death—they have been abandoned, cut off at the root, made like a palm stump, obliterated, and are not subject to future arising.’
Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti.
Thus, because Māra was unable to reply, and because [it began] with the Brahmā’s invitation, the title of this exposition is “The Invitation of Brahmā.”