1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

2“At one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent saltree. Now at that time Baka the Brahmā had the following harmful misconception: ‘This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. 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.’

Then I knew what Baka the Brahmā was thinking. As easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared in that Brahmā realm.

Baka saw me coming off in the distance and said, ‘Come, good sir! Welcome, good sir! It’s been a long time since you took the opportunity to come here. For this is permanent, this is everlasting, this is eternal, this is complete, this is imperishable. 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.’

3When he had spoken, I said to him: ‘Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance! Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable. And where there is being born, growing old, dying, passing away, and being reborn, he says that there’s no being born, growing old, dying, passing away, or being reborn. And although there is another escape beyond this, he says that there’s no other escape beyond this.’

4Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me, ‘Mendicant, mendicant! Don’t attack this one! Don’t attack this one! For this is Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.

There have been ascetics and brahmins before you, mendicant, who criticized and loathed earth, water, air, fire, creatures, gods, the Creator, and Brahmā. When their bodies broke up and their breath was cut off they were reborn in a lower realm.

There have been ascetics and brahmins before you, mendicant, who praised and approved earth, water, air, fire, creatures, gods, the Creator, and Brahmā. When their bodies broke up and their breath was cut off they were reborn in a higher realm.

So, mendicant, I tell you this: please, good sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā. If you do, then the consequence for you will be like that of a person who, when Lady Luck approaches, wards her off with a staff, or someone who shoves away the ground as they fall down the chasm into hell. Please, dear sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā. Do you not see the assembly of Brahmā gathered here?’

---

And that is how Māra the Wicked presented the assembly of Brahmā to me as an example.

5When he had spoken, I said to Māra, ‘I know you, Wicked One. Do not think: “He does not know me.” You are Māra the Wicked. And Brahmā, Brahmā’s assembly, and Brahmā’s retinue have all fallen into your hands; they’re under your sway. And you think: “Maybe this one, too, has fallen into my hands; maybe he’s under my sway!” But I haven’t fallen into your hands; I’m not under your sway.’

6When I had spoken, Baka the Brahmā said to me, ‘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’s no being born, growing old, dying, passing away, or being reborn there is in fact no being born, growing old, dying, passing away, or being reborn. And when I say there’s no other escape beyond this there is in fact no other escape beyond this. There have been ascetics and brahmins in the world before you, mendicant, whose self-mortification lasted as long as your entire life. When there was another escape beyond this they knew it, and when there was no other escape beyond this, they knew it. So, mendicant, I tell you this: you will never find another escape beyond this, and you will eventually get weary and frustrated. If you attach to earth, you will lie close to me, in my domain, vulnerable and expendable. If you attach to water … fire … air … creatures … gods … the Creator … Brahmā, you will lie close to me, in my domain, vulnerable and expendable.’

7‘Brahmā, I too know that if I attach to earth, I will lie close to you, in your domain, vulnerable and expendable. If I attach to water … fire … air … creatures … gods … the Creator … Brahmā, I will lie close to you, in your domain, vulnerable and expendable. And in addition, Brahmā, I understand your range and your light: “That’s how powerful is Baka the Brahmā, how illustrious and mighty.”’

---

8‘But in what way do you understand my range and my light?’

---

11That’s how I understand your range and your light.

12But there is another realm that you don’t know or see. But I know it and see it. There is the realm named after the gods of streaming radiance. You passed away from there and were reborn here. You’ve dwelt here so long that you’ve forgotten about that, so you don’t know it or see it. But I know it and see it. So Brahmā, I am not your equal in knowledge, still less your inferior. Rather, I know more than you.

There is the realm named after the gods replete with glory … the realm named after the gods of abundant fruit … the realm named after the Overlord, which you don’t know or see. But I know it and see it. So Brahmā, I am not your equal in knowledge, still less your inferior. Rather, I know more than you.

Having directly known earth as earth, and having directly known that which does not fall within the scope of experience based on earth, I did not identify with earth, I did not identify regarding earth, I did not identify as earth, I did not identify ‘earth is mine’, I did not enjoy earth. So Brahmā, I am not your equal in knowledge, still less your inferior. Rather, I know more than you.

Having directly known water … fire … air … creatures … gods … the Creator … Brahmā … the gods of streaming radiance … the gods replete with glory … the gods of abundant fruit … the Overlord … Having directly known all as all, and having directly known that which does not fall within the scope of experience based on all, I did not identify with all, I did not identify regarding all, I did not identify as all, I did not identify ‘all is mine’, I did not enjoy all. So Brahmā, I am not your equal in knowledge, still less your inferior. Rather, I know more than you.’

13‘Well, good sir, if you have directly known that which is not within the scope of experience based on all, may your words not turn out to be void and hollow!

---

14Consciousness that is invisible, infinite, radiant all round — *that’s* what is not within the scope of experience based on earth, water, fire, air, creatures, gods, the Creator, Brahmā, the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit, the Overlord, and the all.

---

15Well look now, good sir, I will vanish from you!’

‘All right, then, Brahmā, vanish from me — if you can.’

---

16Then Baka the Brahmā said, ‘I will vanish from the ascetic Gotama! I will vanish from the ascetic Gotama!’ But he was unable to vanish from me.

So I said to him: ‘Well look now, Brahmā, I will vanish from you!’

‘All right, then, good sir, vanish from me — if you can.’

---

Then I used my psychic power to will that my voice would extend so that Brahmā, his assembly, and his retinue would hear me, but they would not see me. And while invisible I recited this verse:

---

18Then Brahmā, his assembly, and his retinue, their minds full of wonder and amazement, thought, ‘It’s incredible, it’s amazing! 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. Though people enjoy continued existence, loving it so much, he has extracted it down to its root.’

19Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me, ‘If such is your understanding, good sir, do not present it to your disciples or those gone forth! Do not teach this Dhamma to your disciples or those gone forth! Do not wish this for your disciples or those gone forth!

There have been ascetics and brahmins before you, mendicant, who claimed to be perfected ones, fully awakened Buddhas. They presented, taught, and wished this for their disciples and those gone forth. When their bodies broke up and their breath was cut off they were reborn in a lower realm.

But there have also been other ascetics and brahmins before you, mendicant, who claimed to be perfected ones, fully awakened Buddhas. They did not present, teach, or wish this for their disciples and those gone forth. When their bodies broke up and their breath was cut off they were reborn in a higher realm.

So, mendicant, I tell you this: please, good sir, remain passive, dwelling in blissful meditation in the present life, for this is better left unsaid. Good sir, do not instruct others.’

---

20When he had spoken, I said to Māra, ‘I know you, Wicked One. Do not think: “He doesn’t know me.” You are Māra the Wicked. You don’t speak to me like this out of compassion, but with no compassion. For you think: “Those who the ascetic Gotama teaches will go beyond my reach.”

Those who formerly claimed to be fully awakened Buddhas were not in fact fully awakened Buddhas. But I am. The Realized One remains as such whether or not he teaches disciples. The Realized One remains as such whether or not he presents the teaching to disciples. Why is that? Because the Realized One has given up the defilements — corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. 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. Just as a palm tree with its crown cut off is incapable of further growth, the Realized One has given up the defilements — corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. 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.’”

21And 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”.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti.

"Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

2"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.

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.

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.

3Evaṁ 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.

4Atha 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.

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.

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.

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?

---

Iti kho maṁ, bhikkhave, māro pāpimā brahmaparisaṁ upanesi.

5Evaṁ 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.

6Evaṁ 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.

7‘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.

---

8Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: "evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā"’ti?

---

11Evaṁ kho te ahaṁ, brahme, gatiñca pajānāmi jutiñca pajānāmi: "evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā"ti.

12Atthi 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.

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. 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. 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.

13‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṁ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti.

---

14Viññāṇaṁ 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.

---

15Handa carahi te, mārisa, passa antaradhāyāmī’ti.

Handa carahi me tvaṁ, brahme, antaradhāyassu, sace visahasī’ti.

---

16Atha kho, bhikkhave, bako brahmā: ‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṁ.

Evaṁ vutte, ahaṁ, bhikkhave, bakaṁ brahmānaṁ etadavocaṁ: ‘handa carahi te brahme antaradhāyāmī’ti.

‘Handa carahi me tvaṁ, mārisa, antaradhāyassu sace visahasī’ti.

---

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:

---

18Atha 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.

19Atha 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.

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.

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.

Taṁ tāhaṁ, bhikkhu, evaṁ vadāmi — iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti.

---

20Evaṁ 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.

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.

21Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan"ti.

Brahmanimantanikasuttaṁ niṭṭhitaṁ navamaṁ.