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Majjhima Nikāya 49

Brahmanimantanikasutta

On the Invitation of Divinity · Translation: Bhikkhu Sujato, SuttaCentral

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airvāyaṁ indeedkho Iahaṁ, O Brahmābrahme …pe……pe…

creaturesbhūte indeedkho Iahaṁ, Brahmābrahme …pe……pe…

godsdeve indeedkho Iahaṁ, Brahmabrahme ……pe…

the Progenitorpajāpatiṁ indeedkho Iahaṁ, Brahmābrahme …pe……pe…

the Divinitybrahmaṁ indeedkho Iahaṁ, O Divinitybrahme …pe……pe…

of sublime luminosityābhassare indeedkho Iahaṁ, Brahmābrahme …pe……pe…

of universal beautysubhakiṇhe indeedkho Iahaṁ, O Brahmābrahme the rest omitted…pe…

the gods of abundant fruitvehapphale indeedkho Iahaṁ, O Brahmābrahme …pe……pe…

vanquisherabhibhuṁ indeedkho Iahaṁ, Brahmabrahme …pe……pe…

allsabbaṁ indeedkho Iahaṁ, O Divinitybrahme, as allsabbato having directly knownabhiññāya as far asyāvatā of allsabbassa by allnesssabbattena not experiencedananubhūtaṁ having directly known thattadabhiññāya allsabbaṁ I did not becomenāpahosiṁ in allsabbasmiṁ I did not becomenāpahosiṁ as allsabbato I did not becomenāpahosiṁ allsabbaṁ is minemeti I did not becomenāpahosiṁ, allsabbaṁ I did not affirmnābhivadiṁ.
even soEvampi indeedkho Iahaṁ, O Divinitybrahme, notneva yourte equalsamasamo in direct knowledgeabhiññāya, howkuto inferiornīceyyaṁ?
ratherAtha indeedkho I aloneahameva than youtayā morebhiyyo’ti.

if‘Sace indeedkho, good fellowmārisa, of allsabbassa by allnesssabbattena not experiencedananubhūtaṁ, having directly known thattadabhiññāya may notmā indeedheva for youte vacuous indeedrittakameva wasahosi, hollow indeedtucchakameva wasahosīti.

consciousnessViññāṇaṁ where no form appearsanidassanaṁ
infiniteanantaṁ all-roundsabbato radiantpabhaṁ.
thatTaṁ by earthpathaviyā by earth-nesspathavattena not fallen within experienceananubhūtaṁ, of waterāpassa by water-nessāpattena not fallen within experienceananubhūtaṁ, of firetejassa by fire-nesstejattena not fallen within experienceananubhūtaṁ, of airvāyassa by air-nessvāyattena not fallen within experienceananubhūtaṁ, of creaturesbhūtānaṁ by creature-nessbhūtattena not fallen within experienceananubhūtaṁ, of godsdevānaṁ by god-nessdevattena not fallen within experienceananubhūtaṁ, of the Progenitorpajāpatissa by Progenitor-nesspajāpatittena not fallen within experienceananubhūtaṁ, of the Divinitybrahmānaṁ by Divinity-nessbrahmattena not fallen within experienceananubhūtaṁ, of the gods of sublime luminosityābhassarānaṁ by sublime-luminosity-nessābhassarattena not fallen within experienceananubhūtaṁ, of the gods of universal beautysubhakiṇhānaṁ by universal-beauty-nesssubhakiṇhattena not fallen within experienceananubhūtaṁ, of the gods of abundant fruitvehapphalānaṁ by abundant-fruit-nessvehapphalattena not fallen within experienceananubhūtaṁ, of the Vanquisherabhibhussa by Vanquisher-nessabhibhuttena not fallen within experienceananubhūtaṁ, of the allsabbassa by all-nesssabbattena not fallen within experienceananubhūtaṁ.

come thenHanda nowcarahi from youte, good fellowmārisa, seepassa I vanishantaradhāyāmī’ti.
come then‘Handa nowcarahi from meme youtvaṁ, Divinitybrahme, vanishantaradhāyassu, ifsace you canvisahasī’ti.
thenAtha indeedkho, monksbhikkhave, Bakabako Divinitybrahmā:
I will vanish‘antaradhāyissāmi of the asceticsamaṇassa Gotamagotamassa, I will vanishantaradhāyissāmi of the asceticsamaṇassa Gotamagotamassā’ti but notnevassu from meme he was ablesakkoti to vanishantaradhāyituṁ.
thusEvaṁ when this was saidvutte, Iahaṁ, monksbhikkhave, to Bakabakaṁ Divinitybrahmānaṁ I said thisetadavocaṁ:
come then‘handa nowcarahi from youte Divinitybrahme I vanishantaradhāyāmī’ti.
come then‘Handa nowcarahi from meme youtvaṁ, good fellowmārisa, vanishantaradhāyassu ifsace you canvisahasī’ti.
thenAtha indeedkho Iahaṁ, monksbhikkhave, such atathārūpaṁ psychic poweriddhābhisaṅkhāraṁ I willedabhisaṅkhāsiṁ:
to this extent‘ettāvatā Divinitybrahmā andca the assemblybrahmaparisā andca the retinuebrahmapārisajjā andca my voicesaddañca meme they will hearsossanti, notna butca memaṁ they will seedakkhantī’ti.
vanishedAntarahito thisimaṁ versegāthaṁ I spokeabhāsiṁ:

in existence‘Bhavevāhaṁ dangerbhayaṁ having seendisvā,
and existencebhavañca of one seeking non-existencevibhavesinaṁ;
existenceBhavaṁ I did not affirmnābhivadiṁ anykiñci,
and relishingnandiñca notna I graspedupādiyin’ti.

thenAtha indeedkho, monksbhikkhave, Divinitybrahmā andca Divinity's assemblybrahmaparisā andca Divinity's retinuebrahmapārisajjā andca with minds born of wonder and amazementacchariyabbhutacittajātā they wereahesuṁ:
incredible‘acchariyaṁ indeedvata lordbho, amazingabbhutaṁ indeedvata lordbho.
of the asceticSamaṇassa Gotamagotamassa psychic powermahiddhikatā mightmahānubhāvatā, notna andca indeedvata by usno beforeito previouslypubbe seendiṭṭho orvā, heardsuto orvā, otherañño asceticsamaṇo orvā brahminbrāhmaṇo orvā thusevaṁ with psychic powermahiddhiko thusevaṁ with mightmahānubhāvo as thisyathāyaṁ asceticsamaṇo Gotamagotamo son of the Sakyanssakyaputto from the Sakyan clansakyakulā gone forthpabbajito.
enjoying continued existenceBhavarāmāya indeedvata, lordbho, by peoplepajāya loving continued existencebhavaratāya delighting in continued existencebhavasammuditāya root and allsamūlaṁ continued existencebhavaṁ he extractedudabbahī’ti.

thenAtha indeedkho, monksbhikkhave, Māramāro the Wickedpāpimā a certainaññataraṁ member of the retinue of Divinitybrahmapārisajjaṁ having possessedanvāvisitvā memaṁ said thisetadavoca:
if‘sace indeedkho youtvaṁ, good fellowmārisa, thusevaṁ you understandpajānāsi, ifsace youtvaṁ thusevaṁ awakenedanubuddho, do notmā disciplessāvake presentupanesi, do notmā those gone forthpabbajite;
do notmā to disciplessāvakānaṁ dhammadhammaṁ teachdesesi, do notmā to those gone forthpabbajitānaṁ;
do notmā among disciplessāvakesu wishgedhimakāsi, do notmā among those gone forthpabbajitesu.
there wereAhesuṁ indeedkho, monkbhikkhu, before youtayā previouslypubbe ascetics and brahminssamaṇabrāhmaṇā in the worldlokasmiṁ perfected onesarahanto fully awakened Buddhassammāsambuddhā claimingpaṭijānamānā.
theyTe disciplessāvake presentedupanesuṁ those gone forthpabbajite, to disciplessāvakānaṁ dhammadhammaṁ taughtdesesuṁ to those gone forthpabbajitānaṁ, among disciplessāvakesu wishedgedhimakaṁsu among those gone forthpabbajitesu, theyte disciplessāvake having presentedupanetvā those gone forthpabbajite, to disciplessāvakānaṁ dhammadhammaṁ having taughtdesetvā to those gone forthpabbajitānaṁ, among disciplessāvakesu with minds of desiregedhitacittā among those gone forthpabbajitesu,
of the bodykāyassa by breaking upbhedā by cutting off of breathpāṇupacchedā in a lowerhīne realmkāye establishedpatiṭṭhitā.
there wereAhesuṁ whoye butpana, monkbhikkhu, before youtayā previouslypubbe ascetics and brahminssamaṇabrāhmaṇā in the worldlokasmiṁ perfected onesarahanto fully awakened Buddhassammāsambuddhā claimingpaṭijānamānā.

theyTe notna disciplessāvake presentedupanesuṁ notna those gone forthpabbajite, notna to disciplessāvakānaṁ the teachingdhammaṁ taughtdesesuṁ notna to those gone forthpabbajitānaṁ, notna toward disciplessāvakesu wishedgedhimakaṁsu notna toward those gone forthpabbajitesu, theyte notna disciplessāvake having presented toupanetvā notna those gone forthpabbajite, notna to disciplessāvakānaṁ the teachingdhammaṁ having taughtdesetvā notna to those gone forthpabbajitānaṁ, notna toward disciplessāvakesu with hearts not attachedgedhitacittā notna toward those gone forthpabbajitesu,
of the bodykāyassa at breaking upbhedā at cutting off of breathpāṇupacchedā in a higherpaṇīte realmkāye establishedpatiṭṭhitā.
thatTaṁ so Itāhaṁ, mendicantbhikkhu, thusevaṁ I sayvadāmi—
pleaseiṅgha youtvaṁ, good fellowmārisa, passiveappossukko devoted to blissful meditation in this lifediṭṭhadhammasukhavihāramanuyutto remainviharassu, better left unsaidanakkhātaṁ for this is goodkusalañhi, good fellowmārisa, do notmā anotherparaṁ instructovadāhī’ti.

thusEvaṁ when saidvutte, Iahaṁ, monksbhikkhave, Māramāraṁ Wicked Onepāpimantaṁ said thisetadavocaṁ:
I know‘jānāmi indeedkho youtāhaṁ, Wicked Onepāpima, do notmā youtvaṁ you thoughtmaññittho:
not“na memaṁ he knowsjānātī”ti.
MāraMāro you aretvamasi, Wicked Onepāpima.
notNa memaṁ youtvaṁ, Wicked Onepāpima, with sympathyhitānukampī thusevaṁ you speakvadesi;
with no sympathyahitānukampī memaṁ youtvaṁ, Wicked Onepāpima, thusevaṁ you speakvadesi.
for youTuyhañhi, Wicked Onepāpima, thusevaṁ it ishoti:
to whom“yesaṁ asceticsamaṇo Gotamagotamo dhammadhammaṁ will teachdesessati, theyte myme reachvisayaṁ will go beyondupātivattissantī”ti.
not fully awakened BuddhasAsammāsambuddhāva butpana theyte, Wicked Onepāpima, beingsamānā we are fully awakened Buddhassammāsambuddhāmhāti they claimedpaṭijāniṁsu.
IAhaṁ butkho butpana, Wicked Onepāpima, fully awakened Buddhasammāsambuddhova beingsamāno I am a fully awakened Buddhasammāsambuddhomhīti I claimpaṭijānāmi.
whether teachingDesentopi forhi, Wicked Onepāpima, Realized Onetathāgato to disciplessāvakānaṁ dhammadhammaṁ suchtādisova whether not teachingadesentopi forhi, Wicked Onepāpima, Realized Onetathāgato to disciplessāvakānaṁ dhammadhammaṁ suchtādisova.
whether presentingUpanentopi forhi, Wicked Onepāpima, Realized Onetathāgato disciplessāvake suchtādisova, whether not presentinganupanentopi forhi, Wicked Onepāpima, Realized Onetathāgato disciplessāvake suchtādisova.
thatTaṁ of whatkissa reasonhetu?
of the Realized OneTathāgatassa, Wicked Onepāpima, whichye defilementsāsavā corruptingsaṅkilesikā leading to future livesponobbhavikā hurtfulsadarā resulting in sufferingdukkhavipākā in the futureāyatiṁ future rebirth, old age, and deathjātijarāmaraṇiyā—

thesete abandonedpahīnā cut off at the rootucchinnamūlā made like a palm stumptālāvatthukatā made not to becomeanabhāvaṅkatā in the futureāyatiṁ unable to ariseanuppādadhammā.
just asSeyyathāpi, Evil Onepāpima, palm treetālo with its crown cut offmatthakacchinno incapableabhabbo againpuna of growthvirūḷhiyā;
just soevameva indeedkho, Evil Onepāpima, of the Realized Onetathāgatassa whichye defilementsāsavā corruptingsaṅkilesikā leading to future livesponobbhavikā hurtfulsadarā resulting in sufferingdukkhavipākā in the futureāyatiṁ future rebirth, old age, and deathjātijarāmaraṇiyā—
thesete abandonedpahīnā cut off at the rootucchinnamūlā made like a palm stumptālāvatthukatā made not to becomeanabhāvaṅkatā in the futureāyatiṁ unable to ariseanuppādadhammā’ti.

thusIti indeedhidaṁ of Māramārassa andca because of the silencinganālapanatāya of Brahmābrahmuno andca because of the invitationabhinimantanatāya, thereforetasmā of thisimassa of the discussionveyyākaraṇassa just “On the Invitation of Brahmā”brahmanimantanikantveva the nameadhivacanan”ti.
The Discourse on the Invitation of BrahmāBrahmanimantanikasuttaṁ is finishedniṭṭhitaṁ the ninthnavamaṁ.

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