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

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

“This one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree. “Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle. Now at that time Baka the Divinity had the following harmful misconception: Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: ‘This is permanent, this is everlasting, this is eternal, this is whole, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’ ‘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.

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

Baka saw me coming off in the distance Addasā kho maṁ, bhikkhave, bako brahmā dūratova āgacchantaṁ; and said, disvāna maṁ etadavoca: ‘Come, good fellow! Welcome, good fellow! ‘ehi kho, mārisa, svāgataṁ, mārisa. It’s been a long time since you took the opportunity to come here. Cirassaṁ kho, mārisa, imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. For this is permanent, this is everlasting, this is eternal, this is complete, this is not liable to pass away. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’ 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.

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

Then Māra the Wicked took possession of a member of the retinue of Divinity and said this to me, Atha kho, bhikkhave, māro pāpimā aññataraṁ brahmapārisajjaṁ anvāvisitvā maṁ etadavoca: ‘Mendicant, mendicant! Don’t attack this one! Don’t attack this one! For this is the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. ‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ.

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

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

So, mendicant, I tell you this: Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi: please, good fellow, do exactly what the Divinity says. Don’t go beyond the word of the Divinity. “iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho”. If you do, then you’ll end up like a person who, when approached by Lady Luck, would ward her off with a staff; or who, as they are falling over a cliff, would lose grip of the ground with their hands and feet. 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. Please, good fellow, do exactly what the Divinity says. Don’t go beyond the word of the Divinity. Iṅgha tvaṁ, mārisa, yadeva te brahmā āha tadeva tvaṁ karohi, mā tvaṁ brahmuno vacanaṁ upātivattittho. Do you not see the assembly of the Divinity gathered here?’ Nanu tvaṁ, bhikkhu, passasi brahmaparisaṁ sannipatitan’ti?

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

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

When I had spoken, Baka the Divinity said to me, Evaṁ vutte, bhikkhave, bako brahmā maṁ etadavoca: ‘But, good fellow, what I say is permanent, everlasting, eternal, complete, and not liable to pass away is in fact permanent, everlasting, eternal, complete, and not liable to pass away. And where I say there’s no being born, growing old, dying, passing away, or being reborn there is in fact ‘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: no being born, growing old, dying, passing away, or being reborn. “idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti. And when I say there’s no other escape beyond this there is in fact no other escape beyond this. Asantañca panaññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti vadāmi. There have been ascetics and brahmins in the world before you, mendicant, whose deeds of fervent mortification lasted as long as your entire life. Ahesuṁ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ yāvatakaṁ tuyhaṁ kasiṇaṁ āyu tāvatakaṁ tesaṁ tapokammameva ahosi. When there was another escape beyond this they knew it, and when there was no other escape beyond this, they knew it. Te kho evaṁ jāneyyuṁ santañca panaññaṁ uttari nissaraṇaṁ “atthaññaṁ uttari nissaraṇan”ti, asantaṁ vā aññaṁ uttari nissaraṇaṁ “natthaññaṁ uttari nissaraṇan”ti. So, mendicant, I tell you this: Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi: you will never find another escape beyond this, and you will eventually get weary and frustrated. “na cevaññaṁ uttari nissaraṇaṁ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. If you attach to earth, you will lie close to me, in my domain, subject to my will, and expendable. Sace kho tvaṁ, bhikkhu, pathaviṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. If you attach to water … Sace āpaṁ … fire … tejaṁ … air … vāyaṁ … creatures … bhūte … gods … deve … the Progenitor … pajāpatiṁ … the Divinity, you will lie close to me, in my domain, subject to my will, and expendable.’ brahmaṁ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti.

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

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

‘A galaxy extends a thousand times as far ‘Yāvatā candimasūriyā, as the moon and sun revolve Pariharanti disā bhanti virocanā; and the shining ones light up the quarters. Tāva sahassadhā loko, And there you wield your power. Ettha te vattate vaso.

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

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

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

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

Since directly knowing earth as earth, and since directly knowing that which does not fall within the scope of experience characterized by earth, I have not become earth, I have not become in earth, I have not become as earth, I have not become one who thinks ‘earth is mine’, I have not affirmed earth. Pathaviṁ kho ahaṁ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṁ tadabhiññāya pathaviṁ nāpahosiṁ, pathaviyā nāpahosiṁ, pathavito nāpahosiṁ, pathaviṁ meti nāpahosiṁ, pathaviṁ nābhivadiṁ. So Divinity, I am not your equal in knowledge, let alone your inferior. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? Rather, I know more than you. Atha kho ahameva tayā bhiyyo.

Since directly knowing water … Āpaṁ kho ahaṁ, brahme …pe… fire … tejaṁ kho ahaṁ, brahme …pe… air … vāyaṁ kho ahaṁ, brahme …pe… creatures … bhūte kho ahaṁ, brahme …pe… gods … deve kho ahaṁ, brahme …pe… the Progenitor … pajāpatiṁ kho ahaṁ, brahme …pe… the Divinity … brahmaṁ kho ahaṁ, brahme …pe… the gods of streaming radiance … ābhassare kho ahaṁ, brahme …pe… the gods of universal beauty … subhakiṇhe kho ahaṁ, brahme …pe… the gods of abundant fruit … vehapphale kho ahaṁ, brahme …pe… the Vanquisher … abhibhuṁ kho ahaṁ, brahme …pe… Since directly knowing all as all, and since directly knowing that which does not fall within the scope of experience characterized by all, I have not become all, I have not become in all, I have not become as all, I have not become one who thinks ‘all is mine’, I have not affirmed all. sabbaṁ kho ahaṁ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṁ tadabhiññāya sabbaṁ nāpahosiṁ sabbasmiṁ nāpahosiṁ sabbato nāpahosiṁ sabbaṁ meti nāpahosiṁ, sabbaṁ nābhivadiṁ. So Divinity, I am not your equal in knowledge, let alone your inferior. Evampi kho ahaṁ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṁ? Rather, I know more than you.’ Atha kho ahameva tayā bhiyyo’ti.

‘Well, good fellow, if you have directly known that which does not fall within the scope of experience characterized by all, may that not be vacuous and hollow for you! ‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṁ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti.

Consciousness where no form appears, Viññāṇaṁ anidassanaṁ infinite, luminous all-round.anantaṁ sabbato pabhaṁ.

That is what does not fall within the scope of experience characterized by earth, water, fire, air, creatures, gods, the Progenitor, the Divinity, the gods of streaming radiance, the gods of universal beauty, the gods of abundant fruit, the Vanquisher, and the all. 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.

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

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

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

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

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

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

‘Seeing the danger in continued existence—‘Bhavevāhaṁ bhayaṁ disvā, that life in any existence will cease to be—bhavañca vibhavesinaṁ; I didn’t affirm any kind of existence, Bhavaṁ nābhivadiṁ kiñci, and didn’t grasp at relishing.’ nandiñca na upādiyin’ti.

Then the Divinity, his assembly, and his retinue, their minds full of wonder and amazement, thought, Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṁ: ‘Oh lord, how incredible, how amazing! ‘acchariyaṁ vata bho, abbhutaṁ vata bho. The ascetic Gotama has such psychic power and might! We’ve 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. 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. Though people enjoy continued existence, loving it so much, he has extracted it, root and all.’ Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṁ bhavaṁ udabbahī’ti.

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

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

But there have also been other ascetics and brahmins before you, mendicant, who claimed to be perfected ones, fully awakened Buddhas. Ahesuṁ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṁ arahanto sammāsambuddhā paṭijānamānā. They did not present, teach, or wish this for their disciples and those gone forth. 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, When their bodies broke up and their breath was cut off they were reborn in a higher realm. kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.

So, mendicant, I tell you this: Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi—please, good fellow, remain passive, dwelling in blissful meditation in this life, for this is better left unsaid. Good fellow, do not instruct others.’ iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti.

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

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

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

Brahmanimantanikasuttaṁ niṭṭhitaṁ navamaṁ.