MN49 – Brahma-nimantanika Sutta – The Brahma Invitation – 中部四九 梵天請經
MN49 – Brahma-nimantanika Sutta – The Brahma Invitation – 中部四九 梵天請經
Pāli – 巴利文
Source – 原文
English – 英文
Thanissaro Bhikkhu translation –
坦尼沙羅尊者 譯
中文
莊春江 譯
中文
通妙 譯
Evaṃ me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery. There he addressed the monks, “Monks!”
我聽到這樣：有一次，世尊住在舍衛城祇樹林給孤獨園。在那裡，世尊召喚比丘們：「比丘們！」
如是我聞。一時，世尊在舍衛城祇陀林給孤獨園。爾時，世尊呼諸比丘曰：「諸比丘！」
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Yes, lord,” the monks responded.
「尊師！」那些比丘回答世尊。
彼等比丘應世尊曰：「世尊！」
Bhagavā etadavoca: “Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle. Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti: ‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti.
The Blessed One said: “On one occasion recently I was staying in Ukkattha in the Subhaga forest at the root of a royal sala tree. Now on that occasion an evil viewpoint had arisen to Baka-Brahma: ‘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.’
世尊這麼說：「比丘們！有一次，我住在[名叫]善高貴[地方]的幸運林，國王的沙羅樹下。比丘們！當時，巴迦梵天有這樣邪惡的惡見生起：『這是常的，這是堅固的，這是永恆的，這是全部的，這是不衰變法；確實，這是不被生、不老、不死、不去世、不再生[之處]，又，沒有其他從這裡超越出離者。』
世尊乃曰：「諸比丘！一時，予在郁伽羅村幸福林之娑羅王樹下。諸比丘！爾時，梵天婆伽生如是邪見：『〔我〕是為常也、是為恒也、是為永住也、是為獨存者也、是為不變之法也、實為不生、不老、不死、不滅、不轉生，而無其他比此更殊勝之出離也。』
Atha khvāhaṃ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito tasmiṃ brahmaloke pāturahosiṃ.
So I — having known with my awareness the train of thought in Baka Brahma’s awareness — as a strong man would extend his flexed arm or flex his extended arm, vanished into the root of the royal sala tree in the Subhaga forest in Ukkattha and appeared in that brahma world.
比丘們！那時，我以心思量巴迦梵天心中的深思後，猶如有力氣的男子能伸直彎曲的手臂，或彎曲伸直的手臂那樣[快]地在[名叫]善高貴[地方]的幸運林國王的沙羅樹下消失，出現在那梵天世界中。
諸比丘！我於此，予因知梵天婆伽心之所念，恰如有力士夫，將屈伸臂或將伸屈臂，如是〔迅速〕，予即於郁伽羅村幸福林娑羅王樹下消失，而出現於彼梵天界。
Addasā kho maṃ, bhikkhave, bako brahmā dūratova āgacchantaṃ; disvāna maṃ etadavoca: ‘ehi kho, mārisa, svāgataṃ, mārisa. Cirassaṃ kho, mārisa, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti.
Baka Brahma saw me coming in the distance and, on seeing me, said, ‘Come, good sir. You are well-come, good sir. It has been long, good sir, since you arranged to come here — 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.’
巴迦梵天看見我遠遠地走來。看見後對我這麼說：『親愛的先生！來！親愛的先生！歡迎你！親愛的先生！你離上次來這裡已很久了，親愛的先生！確實，這是常的，這是堅固的，這是永恆的，這是全部的，這是不衰變法；確實，這是不被生、不老、不死、不去世、不再生[之處]，又，沒有其它從這裡超越出離者。』
諸比丘！婆伽梵天遙見予來，見予即作是語曰：『善來，尊者！善來，尊者！尊者終於來此處。尊者！〔我〕實為常也、為恒也、為永住也、為獨存也、為不變之法也，實為不生、不老、不死、不滅、不轉生、而無其他比此更殊勝之出離也。』
Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ: ‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā; yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, addhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati;
When this was said, I told Baka Brahma, ‘How immersed in ignorance is Baka Brahma! How immersed in ignorance is Baka Brahma! — 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.”
比丘們！當這麼說時，我對巴迦梵天這麼說：『唉！先生！巴迦梵天進入了無明，唉！先生！巴迦梵天進入了無明，確實是因為他將無常的說成常的，不堅固的說成堅固的，非永恆的說成永恆的，非全部的說成全部的，衰變法說成不衰變法，
諸比丘！如是告已，我對婆伽梵天作是語曰：『汝，梵天婆伽實為無明〔所蔽〕也；汝，婆伽實為無明〔所蔽〕也。由於〔汝〕將無常之存在，言為常也；將無恒之存在，言為恒也；將不永住之存在，言為永住也；將非獨存之存在，言為獨存也；將變法之存在，言為不變法也；
yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati: “idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti; santañca panaññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan”ti vakkhatī’ti.
Where one takes birth, ages, dies, falls away, and reappears, he says, “For here one does not take birth, does not age, does not die, does not fall away, does not reappear.” And there being another, higher escape, he says, “There is no other, higher escape.”’
而且，將被生、老、死、去世、再生之處那樣說：「確實，這是不被生、不老、不死、不去世、不再生[之處]。」又，將存在著其它超越出離者說成：「沒有其它超越出離者。」』
且又將生、老、死、滅、轉生者，言為此實為不生、不老、不死、不滅、不轉生；且又〔將〕有其他更殊勝出離之存在，言無其他更上之出離也。』
Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca: ‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ.
Then Mara, the Evil One, taking possession of an attendant of the Brahma assembly, said to me, ‘Monk! Monk! Don’t attack him! Don’t attack him! For this Brahma, monk, is the Great Brahma, 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.
那時，魔波旬佔有某位梵眾天後，對我這麼說：『比丘！比丘！不要貶抑他，不要貶抑他，比丘！因為這位梵天是大梵天、征服者、不被征服者、全見者、自在者、主宰者、製造者、化作者、最高的神、操縱者、已生者與未來生者之父。
諸比丘！爾時，惡魔魅入另一梵天眷屬，如此告我曰：『比丘！比丘！勿管此閒事、勿管此閒事；比丘！彼實是梵天、大梵天也，是無能勝之征服者，為普見者、全能者、自在者、創造者、化作者、最尊者、主宰者、主權者、已生、未生之父也。
Ahesuṃ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā,
There were, monk, before your time, brahmans & contemplatives 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,
比丘！在你存在之前，世間有沙門、婆羅門是斥責地者、厭惡地者，斥責水者、厭惡水者，斥責火者、厭惡火者，斥責風者、厭惡風者，
比丘！於汝前世，有沙門、婆羅門，呵責地、憎惡地；呵責水、憎惡水；呵責火、憎惡火；呵責風、憎惡風；
bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā—te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṃ.
who found fault with beings and were disgusted with beings, who found fault with devas and were disgusted with devas, who found fault with Pajapati and were disgusted with Pajapati, who found fault with Brahma and were disgusted with Brahma. ‘They, with the break-up of the body, with the cutting off of life, were established in a coarse body.
斥責已生者、厭惡已生者，斥責天神者、厭惡天神者，斥責生主神者、厭惡生主神者，斥責梵天者、厭惡梵天者，他們以身體的崩解，以生命斷絕而被住立在下劣身中。
呵責生物、憎惡生物；呵責天、憎惡天；呵責生主、憎惡生主；呵責梵天、憎惡梵天；彼等身壞命終後，再生於卑下身；
Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīpasaṃsakā pathavābhinandino, āpapasaṃsakā āpābhinandino, tejapasaṃsakā tejābhinandino, vāyapasaṃsakā vāyābhinandino, bhūtapasaṃsakā bhūtābhinandino, devapasaṃsakā devābhinandino, pajāpatipasaṃsakā pajāpatābhinandino, brahmapasaṃsakā brahmābhinandino—
There were, monk, before your time, brahmans & contemplatives 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 Pajapati and were delighted with Pajapati, who praised Brahma and were delighted with Brahma.
而，比丘！在你存在之前，世間有沙門、婆羅門是讚賞地者、歡喜地者，讚賞水者、歡喜水者，讚賞火者、歡喜火者，讚賞風者、歡喜風者，讚賞已生者、歡喜已生者，讚賞天神者、歡喜天神者，讚賞生主神者、歡喜生主神者，讚賞梵天者、歡喜梵天者，
又，由汝於前世，有沙門、婆羅門，稱歎地、歡喜地；稱歎水、歡喜水；稱歎火、歡喜火；稱歎風、歡喜風；稱歎生物、歡喜生物；稱歎天、歡喜天；稱歎生主、歡喜生主；稱歎梵天、歡喜梵天；
te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi: “iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho”. Sace kho tvaṃ, bhikkhu, brahmuno vacanaṃ upātivattissasi, seyyathāpi nāma puriso siriṃ āgacchantiṃ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṃ virādheyya, evaṃ sampadamidaṃ, bhikkhu, tuyhaṃ bhavissati.
‘They, with the break-up of the body, with the cutting off of life, were established in a refined body. So I tell you, monk, Please, good sir, do only as Brahma says. Don’t defy the word of Brahma. If you defy the word of Brahma, 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.
他們以身體的崩解，以生命斷絕而被住立在勝妙身中。比丘！我對你這麼說：「來吧！你，親愛的先生！你要只做那位梵天說的，你不要逾越梵天的言語。」比丘！如果你逾越梵天的言語，猶如男子以棍棒抵擋到來的吉運，又，比丘！猶如男子掉到地獄的坑崖時，手腳會失去地，比丘！這樣，對你來說，這將會具足。
彼等身壞命終後，生於勝妙身。比丘是故予為汝如是言：「尊者！對梵天所告汝者，汝應為之，汝勿逾越梵天之語。比丘！汝若逾越梵天之語，則恰如吉祥天女之前來賜富而士夫卻欲擯出之；又恰如正顛落坑崖之人，欲以手足不至地；如是，比丘！對汝，結果如此。
Iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho. Nanu tvaṃ, bhikkhu, passasi brahmaparisaṃ sannipatitan’ti?
Please, good sir, do only as Brahma says. Don’t defy the word of Brahma. Don’t you see that Brahma’s assembly has gathered?”’ And so Mara the Evil One directed my attention to Brahma’s assembly.
來吧！你，親愛的先生！你要只做那位梵天說的，你不要逾越梵天的言語，比丘！你不見梵天眾已聚集嗎？』比丘們！像這樣，魔波旬指引我[見]梵天眾。
尊者！對梵天所告汝者，汝應為之，汝勿逾越梵天之語。比丘！汝不見集坐之梵天眾耶？」』
Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ: ‘jānāmi kho tāhaṃ, pāpima; mā tvaṃ maññittho: “na maṃ jānātī”ti. Māro tvamasi, pāpima. Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā. Tuyhañhi, pāpima, evaṃ hoti: “esopi me assa hatthagato, esopi me assa vasaṅgato”ti. Ahaṃ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti. Iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesi.
When this was said, I told Mara the Evil One, ‘I know you, Evil One. Don’t assume, He doesn’t know me.” You are Mara, Evil One. And Brahma, and Brahma’s assembly, and the attendants of Brahma’s assembly have all fallen into your hands. They have all fallen into your power. And you think, “This one, too, has come into my hands, has come under my control.” But, Evil One, I have neither come into your hands nor have I come under your control.’
當這麼說時，比丘們！我對魔波旬這麼說：『波旬！我知道你，你不要認為：「他不知道我。」你是魔波旬。波旬！那梵天、那些梵天眾、梵眾天全都落入你的手中，全都落入你的影響力中，波旬！你這麼想：「這一位也會落入我的手中，這一位也會落入我的影響力中。」但，波旬！我不落入你的手中，不落入你的影響力中。』
諸比丘！如是惡魔導予至梵天眾。諸比丘！如是言時。予告惡魔曰：『惡者！予知汝，汝勿思量：「無人知予者。」惡魔！汝是惡者也；惡魔！梵天、梵天眾、及梵天眷屬，一切在汝掌中，一切為汝所支配；惡魔！汝實有如是念：願「彼亦在予之掌中，願彼為予所支配。」然而，惡魔！予卻不在汝掌中，亦非為汝所支配。』
Evaṃ vutte, bhikkhave, bako brahmā maṃ etadavoca: ‘ahañhi, mārisa, niccaṃyeva samānaṃ “niccan”ti vadāmi, dhuvaṃyeva samānaṃ “dhuvan”ti vadāmi, sassataṃyeva samānaṃ “sassatan”ti vadāmi, kevalaṃyeva samānaṃ “kevalan”ti vadāmi, acavanadhammaṃyeva samānaṃ “acavanadhamman”ti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṃ vadāmi: “idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti. Asantañca panaññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan”ti vadāmi.
When this was said, Baka Brahma told me, ‘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, “For this does not take birth, does not age, does not die, does not fall away, does not reappear.” And there being no other, higher escape, I say, “There is no other, higher escape.”
當這麼說時，比丘們！巴迦梵天對我這麼說：『親愛的先生！我說：「常就一直是常。」我說：「堅固就一直是堅固。」我說：「永恆就一直是永恆。」我說：「全部就一直是全部」我說：「不衰變法就一直是不變法。」而且，我說：「不被生、不老、不死、不去世、不再生之處，這裡即是不被生、不老、不死、不去世、不再生之處。」我說：「又，沒有其他從這裡超越出離者，即沒有其他從這裡超越出離者。」
諸比丘！如是說已，婆伽梵天對予曰：『尊者！予實將常之存在，言為常也；予將恒之存在言為恒也，予將永住之存在，言為永住也；予將獨存之存在，言為獨存也；予將不變之法，言為不變之法也；而又以其處不生、不老、不死、不滅、不轉生，予言：「此實為不生、不老、不死、不滅、不轉生。」且又，無比他更上之出離，予言：「無其他比此更上出離也。」
Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ yāvatakaṃ tuyhaṃ kasiṇaṃ āyu tāvatakaṃ tesaṃ tapokammameva ahosi. Te kho evaṃ jāneyyuṃ santañca panaññaṃ uttari nissaraṇaṃ “atthaññaṃ uttari nissaraṇan”ti, asantaṃ vā aññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan”ti.
Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi: “na cevaññaṃ uttari nissaraṇaṃ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. Sace kho tvaṃ, bhikkhu, pathaviṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṃ … tejaṃ … vāyaṃ … bhūte … deve … pajāpatiṃ … brahmaṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti.
比丘！在你存在之前，世間有沙門、婆羅門，他們的苦行是你壽命量的全部，他們應該知道：「有其他從這裡超越出離者就有其他從這裡超越出離者，沒有其他從這裡超越出離者就沒有其他從這裡超越出離者。」
比丘！由於汝前世，有沙門、婆羅門，相當於汝一生間，於其時彼等行苦行，彼等如有其他更上之出離，則知有其他更上之出離；如無其他更上之出離，則知無有其他更上之出離也。
‘There were, monk, before your time, brahmans & contemplatives in the world whose ascetic practice lasted as long as your entire life span. 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.
So I tell you, monk, both that you will not find another, higher escape, and that, to that extent, you will reap your share of trouble & weariness. 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. If you relish liquid ... fire ... wind ... beings ... devas ... Pajapati ... brahma, you will lie close to me, lie within my domain, for me to banish and to do with as I like.’
比丘！我對你這麼說：「你將看不到其他超越出離者，你將只有疲勞與惱害的分。比丘！如果你固持地，你將成為住在我宅院的近住者，隨欲而作與能懲處；如果你固持水，……火……風……已生者……天神們……生主神……如果你固持梵天，你將成為住在我宅院的近住者，隨欲而作與能懲處。」』
比丘！是故予對汝言：「汝雖受如何之疲累、煩勞，汝亦不能得見其他更上之出離。」比丘！汝若依著於地，則成為近侍予者、住〔於予〕領地者、〔予〕如欲所作者、〔予〕之所驅使者；汝若依著水、火、風、生物、天、生主、梵天，則成為近侍予者，住〔於予〕之領地者，〔予〕如所欲作者，〔予〕之所驅使者。』
‘Ahampi kho evaṃ, brahme, jānāmi: “sace pathaviṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṃ … tejaṃ … vāyaṃ … bhūte … deve … pajāpatiṃ … brahmaṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṃ, brahme, gatiñca pajānāmi, jutiñca pajānāmi: “evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”ti.
I, too, know that, brahma. 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. If I relish liquid ... fire ... wind ... beings ... devas ... Pajapati ... brahma, 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: “Baka Brahma has this much great power. Baka Brahma has this much great might. Baka Brahma has this much great influence.”’
『梵天！我也知道這樣：「如果我固持地，我將成為住在你宅院的近住者，隨欲而作與能懲處；如果我固持水，……火……風……已生者……天神們……生主神……如果我固持梵天，我將成為住在你宅院的近住者，隨欲而作與能懲處。」但，梵天！我了知你[死後]的趣處與光輝：「巴迦梵天有這麼大神通力，巴迦梵天有這麼大威力，巴迦梵天有這麼大權勢。」』
諸梵天！予亦實知：『若依著於地者，予則成為近侍於汝者，住於〔汝〕領地者、〔汝〕如欲所作者、〔汝〕所驅使者；若依著於水、火、風、生物、天、生主、梵天，予則成為近侍汝者、住〔於汝〕之領地者，〔汝〕如欲所作者，〔汝〕所驅使者。梵天！予更知汝之趣向，知榮光，即：梵天婆伽具如是大神通、梵天婆伽具如是大威光，梵天婆伽具如是大偉力。』
Yathākathaṃ pana me tvaṃ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: “evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”’ti?
‘Well, monk, how do you discern my sphere, how do you discern my splendor: Baka Brahma has this much great power. Baka Brahma has this much great might. Baka Brahma has this much great influence”?’
『親愛的先生！你又像怎樣地了知我[死後]的趣處與光輝：「巴迦梵天有這麼大神通力，巴迦梵天有這麼大威力，巴迦梵天有這麼大權勢。」呢？』
〔梵天曰：〕『尊者！汝如何知予之趣向、及榮光？即：梵天婆伽具如是大神通、梵天婆伽具如是大威光、梵天婆伽具如是大偉力也。』予曰：
‘Yāvatā candimasūriyā, Pariharanti disā bhanti virocanā; Tāva sahassadhā loko, Ettha te vattate vaso. Paroparañca jānāsi, atho rāgavirāginaṃ; Itthabhāvaññathābhāvaṃ, sattānaṃ āgatiṃ gatinti.
‘As far as suns & moons revolve, shining, illuminating the directions, over a thousand-fold world your control holds sway. There you know those above & below, those with lust & those without, the state of what is as it is, the state of what becomes otherwise, the coming & going of beings.
『所有日月運行之所及，光亮照耀四方， 大約一千個那樣的世界，在那裡都存在你的影響力。 你知道勝劣，以及貪與離貪者， 像這樣的狀態與其它狀態，眾生的來處與趣處。
『日月所繞行光輝照十方 卿之大偉力達及千世界 卿知高與卑有欲及無欲 此有及彼有有情之去來
Evaṃ kho te ahaṃ, brahme, gatiñca pajānāmi jutiñca pajānāmi: “evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”ti. Atthi kho, brahme, añño kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi.
That, brahma, is how I discern your sphere, that is how I discern your splendor: “Baka Brahma has this much great power. Baka Brahma has this much great might. Baka Brahma has this much great influence.” There are, brahma, bodies other than yours that you don’t know, don’t see, but that I know, I see.
梵天！我這樣了知你[死後]的趣處與光輝：「巴迦梵天有這麼大神通力，巴迦梵天有這麼大威力，巴迦梵天有這麼大權勢。」梵天！有其它身你不知、不見而我知道、見到，
梵天！予知汝趣向，知汝榮光：梵天婆伽具如是大神通、具如是大威力、具如是大偉力。梵天！有其他三群眾，對彼，汝不知、不見之，對彼，予知、見之。
Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṃ cuto idhūpapanno. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo.
There is, brahma, the body named Abhassara (Radiant/Luminous) from which you fell away & reappeared here. 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, but I know it, I see it. Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? I am actually superior to you.
梵天！有名叫光音天身[處]，你從那裡死沒往生這裡，對那[樣的事]，你的記憶因為在這裡住過久了而忘失了，因而你不知、不見而我知道、見到。梵天！這樣，在證智上我既與你不同，何來更低劣呢？我只比你更多。
梵天！有群眾名為光音天，汝由其處消滅，再生於此處，對彼，汝因過於長時居此，其憶念被忘卻也。是故，汝對彼不知、不見之，予對彼知、見之。梵天！如是，於智予與汝實不相等，何況〔汝〕劣者。然而，予實比汝為勝也。
Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo.
‘There is, brahma, the body named Subhakinha (Beautiful Black/Refulgent Glory) ... the body named Vehapphala (Sky-fruit/Great Fruit), {the body named Abhibhu (Conqueror)} which you don’t know, don’t see, but that I know, I see. Thus I am not your mere equal in terms of direct knowing, so how could I be your inferior? I am actually superior to you.
梵天！有名叫遍淨天身、名叫廣果天身、名叫征服天身[處]你不知、不見而我知道、見到。梵天！這樣，在證智上我既與你不同，何來更低劣呢？我只比你更多。
梵天！又有群眾，名為徧淨天……又有群眾，名為廣果天，對彼，汝不知、不見之，對彼，予知、見之。梵天！於通智，予與汝實不相等，何況〔汝〕劣者。然而，予實比汝為勝也。
Pathaviṃ kho ahaṃ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya pathaviṃ nāpahosiṃ, pathaviyā nāpahosiṃ, pathavito nāpahosiṃ, pathaviṃ meti nāpahosiṃ, pathaviṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo.
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. Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? I am actually superior to you.
梵天！我證知地為地後，證知那所有不被地之地性經驗之所及後，我不[自稱]是地、不[自稱]在地中、不[自稱]從地分離、不[自稱]地是「我的」，不歡迎地。梵天！這樣，在證智上我既與你不同，何來更低劣呢？我只比你更多。
梵天！對地，予由地證知地，於此時，不於地領受地〔是我所〕，證知：地非〔我〕，地非〔我〕所，〔我〕非地所，我非地，不計地〔是我已〕。予不致意地不取著地為實有也！梵天！如是對於證智，予與汝實不相等，何況〔汝〕劣者；然而，予實比汝為勝也。
Āpaṃ kho ahaṃ, brahme … pe … tejaṃ kho ahaṃ, brahme … pe … vāyaṃ kho ahaṃ, brahme … pe … bhūte kho ahaṃ, brahme … pe … deve kho ahaṃ, brahme … pe … pajāpatiṃ kho ahaṃ, brahme … pe … brahmaṃ kho ahaṃ, brahme … pe … ābhassare kho ahaṃ, brahme … pe … subhakiṇhe kho ahaṃ, brahme … … pe … vehapphale kho ahaṃ, brahme … pe … abhibhuṃ kho ahaṃ, brahme … pe …
‘Having directly known liquid as liquid ... fire as fire ... wind as wind ... beings as beings ... devas as devas ... Pajapati as Pajapati ... brahma as brahma ... the radiant as radiant ... the beautiful black as the beautiful black ... the sky-fruit as the sky-fruit ... the conqueror as the conqueror ...
梵天！我證知水……（中略）梵天！我證知火……（中略）梵天！我證知風……（中略）梵天！我證知已生者……（中略）梵天！我證知天神們……（中略）梵天！我證知生主神……（中略）梵天！我證知梵天……（中略）梵天！我證知光音天……（中略）梵天！我證知遍淨天……（中略）梵天！我證知廣果天……（中略）梵天！我證知征服天……（中略）
梵天！予對水……、火……、風……、生物、天……、生主……對梵天……、光音天……、徧淨天……、廣果天……、阿毘浮天……。
sabbaṃ kho ahaṃ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṃ tadabhiññāya sabbaṃ nāpahosiṃ sabbasmiṃ nāpahosiṃ sabbato nāpahosiṃ sabbaṃ meti nāpahosiṃ, sabbaṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo’ti.
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. Thus I am not your mere equal in terms of direct knowing, so how could I be inferior? I am actually superior to you.’
我證知一切為一切後，證知那所有不被一切之一切性經驗之所及後，我不[自稱]是一切、不[自稱]在一切中、不[自稱]從一切分離、不[自稱]一切是「我的」，不歡迎一切。梵天！這樣，在證智上我既與你不同，何來更低劣呢？我只比你更多。』
梵天！以一切證知一切於此時，不於一切領受，予已證知，無有「一切」、無有「於一切」、無有「依一切」、無有「一切為予所有者也」之念，予不重視一切。梵天！如是，於證智，予與汝實不相等，何況〔汝〕劣者；然而，予實比汝為勝也。』
‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṃ, 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.’
『親愛的先生！如果證知那不被一切之一切性經驗後，你不要只成為空無者、空虛者。』
〔梵天曰：〕『尊者！若汝以一切之一切性為無領受者，則汝實不可有所謂空虛之〔想〕，不可有所謂虛無之〔想〕。
Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ,
Consciousness without surface,” endless, radiant all around,”
『識是不顯現的、無邊的、全面發光的：
眼識不示現無邊際、具照耀一切處，
taṃ pathaviyā pathavattena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ,
has not been experienced through the earthness of earth ... the liquidity of liquid ... the fieriness of fire ... the windiness of wind ...
對地不被地性經驗；對水不被水性經驗；對火不被火性經驗；對風不被風性經驗；
其為以地之地性，不得領受者也；以水之水性，不得領受者也；以火之火性，不得領受者也；以風之風性，不得領受者也；
bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhattena ananubhūtaṃ, vehapphalānaṃ vehapphalattena ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ.
... the allness of the all.’
對已生者不被已生者之性經驗；對天神們不被天神們之性經驗；對生主神不被生主神之性經驗；對梵天不被梵天之性經驗；對光音天不被光音天之性經驗；對遍淨天不被遍淨天之性經驗；對廣果天不被廣果天之性經驗；對征服天不被征服天之性經驗；對一切不被一切性經驗。』
以生物之生物性，不得領受者也；以天之天性，不得領受者也；以生主之生主性，不得領受者也；以梵天之梵天性，不得領受者也；以光音天之光音天性，不得領受者也；以徧淨天之徧淨天性，不得領受者也；以廣果天之廣果天性，不得領受者也；以阿毘浮天之阿毘浮天性，不得領受者也；以一切之性為不得領受者也。
Handa carahi te, mārisa, passa antaradhāyāmī’ti.
“‘Well then, good sir, I will disappear from you.’
『好吧！親愛的先生！那樣的話，我將從你前面消失。』
尊者！然！予能對汝隱形之。』
‘Handa carahi me tvaṃ, brahme, antaradhāyassu, sace visahasī’ti.
Well then, brahma, disappear from me if you can.’”
『好吧！梵天！那樣的話，請你從我前面消失，如果你能夠的話。』
〔予曰：〕：『梵天！然！汝若能，汝宜對予隱形。』
Atha kho, bhikkhave, bako brahmā: ‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṃ.
“Then Baka Brahma, [thinking,] ‘I will disappear from Gotama the contemplative. I will disappear from Gotama the contemplative,’ was not able to disappear from me.
比丘們！那時，巴迦梵天[說]：『我將從沙門喬達摩前面消失，我將從沙門喬達摩前面消失。』而確實不能夠從我前面消失。
諸比丘！爾時，梵天婆伽言：『為沙門瞿曇，予將隱形，為沙門瞿曇，予將隱形。』然對予，實不能行隱形。
Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ: ‘handa carahi te brahme antaradhāyāmī’ti.
When this was said, I said to Baka Brahma, ‘Well then, brahma, I will disappear from you.’
當這麼說時，比丘們！我對巴迦梵天這麼說：『好吧！梵天！那樣的話，我將從你前面消失。』
諸比丘！如是言時，予謂梵天婆伽曰：『梵天！然！換予對汝隱形。』
‘Handa carahi me tvaṃ, mārisa, antaradhāyassu sace visahasī’ti.
Well then, good sir, disappear from me if you can.’”
『好吧！親愛的先生！那樣的話，請你從我前面消失，如果你能夠的話。』
梵天曰：『尊者！汝若能，汝宜對予隱形。』
Atha kho ahaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ: ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhantī’ti. Antarahito imaṃ gāthaṃ abhāsiṃ:
“So then, monks, I fabricated a fabrication of psychic power to the extent that Brahma, the Brahma assembly, and the attendants of the Brahma assembly heard my voice but did not see me. Having disappeared, I recited this verse:
比丘們！那時，我作出像那樣的神通作為：在梵天、梵天眾、梵眾天的範圍中，他們聽到我的聲音，但看不見我。當我消失後，我說這些偈頌：
諸比丘！爾時，予施行如其像神變，於其時此間之梵天、梵天眾、及梵天眷屬，聞予之聲，然不見予。予施行如是之神力勝行，而予隱形，頌此偈曰：
‘Bhavevāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ; Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyin’ti.
Having seen danger right in becoming, and becoming searching for non-becoming, I didn’t affirm any kind of becoming, or cling to any delight.’
『我看見生存的恐怖，以及生存者有離生存的尋求，不歡迎任何生存，也不執取[生存之]歡喜。』
『於有見恐怖，以尋求非有，予不致意有，不歡不執取』
Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ: ‘acchariyaṃ vata bho, abbhutaṃ vata bho. Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṃ mahiddhiko evaṃ mahānubhāvo yathāyaṃ samaṇo gotamo sakyaputto sakyakulā pabbajito.
Then in Brahma, the Brahma assembly, and the attendants of the Brahma assembly there arose a sense of amazement & awe: ‘How amazing! How awesome! — 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!
比丘們！那時，梵天、梵天眾、梵眾天有不可思議的、未曾有的心生起：『實在不可思議啊，先生！實在未曾有啊，先生！沙門喬達摩的大神通力狀態、大威力狀態，我們在此之前，未曾看見或聽聞其他沙門或婆羅門有這麼大神通力、大威力，如釋迦人之子、從釋迦族出家的沙門喬達摩那樣的。
諸比丘！爾時，梵天、梵天眾、及梵天眷屬，心生希有，未曾有，〔曰〕：『尊者！沙門瞿曇之大神力性，大威德性、實希有也，實未曾有也，如釋迦族之子由釋迦族出家之、此沙門瞿曇，有如是大神力、大威力之沙門或婆羅門者，於此之前，我等於他處尚未曾見、未曾聞，
Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṃ bhavaṃ 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!’”
先生！被生在歡樂於生存、愛樂於生存、喜悅於生存中，他[卻]連根拉出生存。』
世尊實為於愛有、樂有、喜有之人中，已除去貪有之根者。』
Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca: ‘sace kho tvaṃ, mārisa, evaṃ pajānāsi, sace tvaṃ evaṃ anubuddho, mā sāvake upanesi, mā pabbajite; mā sāvakānaṃ dhammaṃ desesi, mā pabbajitānaṃ; mā sāvakesu gedhimakāsi, mā pabbajitesu.
Then Mara, the Evil One, taking possession of an attendant of the Brahma assembly, said to me, ‘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. Do not teach the Dhamma to (lay) disciples or those gone forth. Do not yearn for (lay) disciples or those gone forth.
那時，魔波旬進入某位梵眾天後，對我這麼說：『親愛的先生！如果你這麼知，如果你這麼領悟，不要導引[在家]弟子、出家[弟子]，不要對[在家]弟子、出家[弟子]教導法，不要使[在家]弟子、出家[弟子]羨慕，
諸比丘！爾時，惡魔魅詣一梵天眾之眷屬，對予作如是語：『尊者！汝若如是知，又汝若如是覺，則勿教導諸聲聞、出家行者；勿對諸聲聞、出家行者說法；勿於諸聲聞、出家行者生期望。
Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā. Te sāvake upanesuṃ pabbajite, sāvakānaṃ dhammaṃ desesuṃ pabbajitānaṃ, sāvakesu gedhimakaṃsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṃ dhammaṃ desetvā pabbajitānaṃ, sāvakesu gedhitacittā pabbajitesu, kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā.
There were, good sir, before your time, brahmans & contemplatives in the world who claimed to be worthy & rightly self-awakened. 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, they — on the break-up of the body, with the cutting off of life — were established in a coarse body.
比丘！在你存在之前，世間有沙門、婆羅門自稱是阿羅漢、遍正覺者，他們引導[在家]弟子、出家[弟子]，對[在家]弟子、出家[弟子]教導法，使[在家]弟子、出家[弟子]羨慕；他們引導[在家]弟子、出家[弟子]，對[在家]弟子、出家[弟子]教導法，使[在家]弟子、出家[弟子]羨慕後，以身體的崩解，以生命斷絕而被住立在下劣身中。
比丘！於汝之前世，有自稱應供、等正覺者之沙門、婆羅門眾，彼等對諸聲聞、出家行者教導之；對諸聲聞、出家行者說法之；對諸聲聞，出家行者生期望；彼等教導諸聲聞、出家行者；為諸聲聞、出家行者說法；對諸聲聞、出家行者抱期望之心，身壞命終住於卑下身。
Ahesuṃ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā. Te na sāvake upanesuṃ na pabbajite, na sāvakānaṃ dhammaṃ desesuṃ na pabbajitānaṃ, na sāvakesu gedhimakaṃsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṃ dhammaṃ desetvā na pabbajitānaṃ, na sāvakesu gedhitacittā na pabbajitesu, kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.
There were, good sir, before your time, brahmans & contemplatives in the world who claimed to be worthy & rightly self-awakened. 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, they — on the break-up of the body, with the cutting off of life — were established in a refined body.
而，比丘！在你存在之前，世間有沙門、婆羅門自稱是阿羅漢、遍正覺者，他們不引導[在家]弟子、出家[弟子]，不對[在家]弟子、出家[弟子]教導法，不使[在家]弟子、出家[弟子]羨慕者，他們不引導[在家]弟子、出家[弟子]，不對[在家]弟子、出家[弟子]教導法，不使[在家]弟子、出家[弟子]羨慕後，以身體的崩解，以生命斷絕而被住立在勝妙身中。
比丘！於汝之前世，有自稱應供、等正覺者之沙門婆羅門眾，彼等不教導諸聲聞，出家行者；對諸聲聞、出家行者不與說法；對諸聲聞、出家行者不作期望；彼等不教導諸聲聞、出家行者；不為諸聲聞、出家行者說法；對諸聲聞、出家行者不作期望之心，身壞命終後，住於勝妙身。
Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi—iṅgha tvaṃ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṃ kusalañhi, mārisa, mā paraṃ ovadāhī’ti.
‘So, monk, I tell you this: Please, good sir, be effortless. Abide committed to a pleasant abiding in the here-&-now — for it is skillful, good sir, that this not be taught. Don’t instruct others.’
比丘！我對你這麼說：「來吧！你，親愛的先生！請你住於無為，專修當生樂的住處，親愛的先生！不說善的，不要告誡其他人。」』
比丘！是故，予為汝如是言：「尊者！汝應住於實踐無關心之現法樂住；尊者！沈默實為善也，勿教誨他。」』
Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ: ‘jānāmi kho tāhaṃ, pāpima, mā tvaṃ maññittho: “na maṃ jānātī”ti. Māro tvamasi, pāpima. Na maṃ tvaṃ, pāpima, hitānukampī evaṃ vadesi; ahitānukampī maṃ tvaṃ, pāpima, evaṃ vadesi. Tuyhañhi, pāpima, evaṃ hoti: “yesaṃ samaṇo gotamo dhammaṃ desessati, te me visayaṃ upātivattissantī”ti. Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṃsu.
When this was said, I told Mara the Evil One, ‘I know you, Evil One. Don’t assume, “He doesn’t know me.” You are Mara, Evil One. And it’s not sympathetic to welfare that you speak thus to me. It’s sympathetic to what is not welfare that you speak thus to me. You think this, Evil One: “Those to whom Gotama the contemplative will teach the Dhamma will defy my sovereignty. Without being rightly self-awakened, Evil One, your contemplatives & brahmans claimed to be rightly self-awakened.
當這麼說時，比丘們！我對魔波旬這麼說：『波旬！我知道你，你不要認為：「他不知道我。」你是魔波旬。波旬！你對我這麼說不是憐愍心者；波旬！你對我這麼說是無憐愍心者，波旬！你這麼想：「凡受沙門喬達摩教導法者，他們必將超越我的境域。」波旬！你那些自稱「遍正覺者」，他們是非遍正覺者，
諸比丘！如是言已，予對惡魔曰：『惡魔！予知汝，汝勿思：「無人知我！」惡魔！汝是惡者也；惡魔！汝對我非為饒益、憐愍而作如是說；惡魔！汝對我無饒益、憐愍而作如是說；惡魔！汝實是如此〔念〕：「沙門瞿曇若對彼等說法，則彼等將脫離予之界域。」惡魔！彼等沙門、婆羅門，為未證等正覺者，而自稱：「我等為等正覺者也。」
Ahaṃ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi. Desentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova. Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova.
I, however, being rightly self-awakened claim to be rightly self-awakened. For when the Tathagata is teaching the Dhamma to his disciples, he is Such. When he is not teaching the Dhamma to his disciples, he is Such. When leading his disciples he is Such. When not leading his disciples he is Such.
波旬！但，我自稱「遍正覺者」，我是遍正覺者。波旬！當如來對弟子教導法時，他像那樣[是如來]；波旬！當如來不對弟子教導法時，他像那樣[還是如來]；波旬！當如來引導弟子時，他像那樣[是如來]；波旬！當如來不引導弟子時，他像那樣[還是如來]。
惡魔！予正為等正覺者，而自稱：「予乃等正覺者也。」惡魔！如來為諸聲聞說法，實如是也；惡魔！如來不對諸聲聞說法，亦實如是也。惡魔！如來教導諸聲聞，實如是也；惡魔！如來不教導諸聲聞，亦實如是也。
Taṃ kissa hetu? Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā—te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Why is that? The fermentations that defile, that lead to further becoming, that disturb, that ripen in stress, that tend to future birth, aging, & death: Those the Tathagata has abandoned, their root destroyed, like an uprooted palmyra tree, deprived of the conditions of development, not destined for future arising.
那是什麼原因呢？波旬！對如來來說，污染的、再生的、有憂苦的、苦報的、未來被生老死的諸煩惱，那些已被捨斷，根已被切斷，就像無根的棕櫚樹，成為非有，為未來不生之物，
何以故如來之說法或不說法？惡魔！如來之諸漏、諸雜染，帶來諸後有、不幸、苦報，及未來之生老死，皆已捨彼等，連根斷之，如斷頭之多羅樹，後歸於非有，為不復生之法；
Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā—te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā’ti.
Just as a palmyra tree with its crown cut off is incapable of growing again; so, too, the fermentations that defile, that lead to further becoming, that disturb, that ripen in stress, that tend to future birth, aging, & death: Those the Tathagata has abandoned, their root destroyed, like an uprooted palmyra tree, deprived of the conditions of development, not destined for future arising.’”
波旬！猶如頂頭已被切斷的棕櫚樹不能再成長。同樣的，波旬！對如來來說，污染的、再生的、有憂苦的、苦報的、未來被生老死的諸煩惱，那些已被捨斷，根已被切斷，就像無根的棕櫚樹，成為非有，為未來不生之物。』」
惡魔！猶如斷頭之多羅樹不能再成長；如是，惡魔，如來之諸漏、諸雜染，帶來後有、不幸、苦報，及未來之生老死，皆已捨彼等，連根斷之，如斷頭之多羅樹，於後歸於非有，為不復生之法也。』」
Iti hidaṃ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti.
Thus, because of the silencing of Mara, and because of the brahma’s invitation, this discourse is entitled, “The Brahma Invitation.”
像這樣，因為魔的不說話與梵天的[開始]邀請，因此，這解說的標題為梵天的邀請。
此實非對惡魔所言，乃為梵天請教所說，是為對此之解答，名謂「梵天請教經」。