[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Āgama sūtras of the mainstream schools](https://indike.org/pramana/in.bauddha.sanskrit.agama) › [Dīrghāgama (Dharmaguptaka)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama) › [長阿含經](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas) › 15.30 # The Long Āgama Sūtra 15.30 長阿含經 15.30 - **Language:** Classical Chinese ### [15.30](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.15.30) 佛告梵志：「或有沙門、婆羅門言：『一切世間，梵自在天所造。』我問彼言：『一切世間實梵自在天所造耶？』彼不能報，還問我言：『瞿曇！此事云何？』我報彼言：『或有此世間初壞敗時，有餘眾生命盡行盡，從光音天命終乃更生餘空梵處；於彼起愛，生樂著心，復欲使餘眾生來生此處，其餘眾生命盡行盡，復生彼處。』時，彼眾生自作是念：『我今是大梵王，忽然而有，無作我者；我能盡達諸義所趣，於千世界最得自在；能作能化，微妙第一，為人父母。我先至此，獨一無侶，由我力故，有此眾生，我作此眾生；彼餘眾生亦復順從，稱為梵王，忽然而有，盡達諸義，於千世界最得自在，能作能化，微妙第一，為人父母，先有是一，後有我等，此大梵王化作我等。此諸眾生隨彼壽終來生此間，其漸長大，剃除鬚髮，服三法衣，出家為道。彼入定意三昧，隨三昧心憶本所生，彼作是語：此大梵天忽然而有，無有作者，盡達諸義，於千世界最得自在，能作能化，微妙第一，為人父母。彼大梵天常住不移，無變易法，我等梵天所化，是以無常，不得久住，為變易法。』如是，梵志！彼沙門、婆羅門以此緣故，各言彼梵自在天造此世界。梵志！造此世界者，非彼所及，唯佛能知。又過此事，佛亦盡知，雖知不著苦、集、滅、味、過、出要，如實知之，以平等觀無餘解脫，名曰如來。」 > The Buddha told the wanderer, “Sometimes ascetics and priests say, ‘The whole world was created by Brahmā, the Sovereign God.’ > — Charles Patton, The Long Discourses (selected sūtras) > “I ask them, ‘Was the whole world really created by Brahmā, the Sovereign God?’ > — Charles Patton, The Long Discourses (selected sūtras) > “They can’t answer, so they ask me a counter question: ‘Gautama, how is it, then?’ > — Charles Patton, The Long Discourses (selected sūtras) > “I reply to them, ‘Sometimes, soon after this world is destroyed, there are other sentient beings whose life and actions come to an end. Their lives end in the Ābhāsvara Heaven, and then they are born in some empty Brahma abode. Craving arises in them there, and they become addicted to it. Again, they want other sentient beings to be reborn in that abode. When those other sentient beings’ lives and actions come to an end, they are reborn there. > — Charles Patton, The Long Discourses (selected sūtras) > “‘That sentient being then thinks to itself, “Now I am King Great Brahmā. I suddenly came into existence without a creator. I completely comprehend the meaning of everything. I am the supreme sovereign of a thousand worlds. What I make and create is sublime and supreme. I am both father and mother to people. I was the first to arrive here; I was alone without a companion. These sentient beings are here because of my power. I made these sentient beings. Those other sentient beings also followed them, and they call me: ‘King Brahmā who suddenly came into existence. He completely comprehends the meaning of everything. He’s the supreme sovereign of a thousand worlds. What he makes and creates is sublime and supreme. He’s both father and mother to people. At first, he was alone, then later there was us. This King Great Brahmā created us.’” > — Charles Patton, The Long Discourses (selected sūtras) > “‘When these sentient beings die, they are reborn here in the world. They slowly grow up, cut off their hair and beards, put on the three Dharma robes, and leave home for the path. They enter a samādhi of mind through which they recall their past births, and then they make the claim, “This god Great Brahmā suddenly came into existence without a creator. He completely comprehends the meaning of everything. He’s the supreme sovereign of a thousand worlds. What he makes and creates is sublime and supreme. He’s both father and mother to people. That god Great Brahmā always abides unperturbed, and he isn’t subject to change. We were created by that god Brahmā, but now we’re impermanent, don’t last long, and are subject to change.” > — Charles Patton, The Long Discourses (selected sūtras) > “Thus, wanderer, as a result of these events, those ascetics and priests each say, ‘That Brahmā, that Sovereign God, created this world.’ Wanderer, a creator of this world is something that’s only known to a Buddha and not by others. The Buddha also entirely knows what’s beyond this subject. Although he knows, he’s not attached to it. He truly knows suffering and its formation, cessation, enjoyment, danger, and escape. He’s called ‘Tathāgata’ because he was liberated without remainder by his equal observation.” > — Charles Patton, The Long Discourses (selected sūtras) - [Previous: 15.29](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.15.29) - [Next: 15.31](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.15.31) - [Up: 15](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.15) ## Translations (2) - [The Long Discourses (selected sūtras)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-patton.15.p105) — Charles Patton, English - [English (machine translation)](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas~en-mt.15.30) — English, machine translation ## Linked texts (1) - [Pāthikasutta](https://indike.org/pramana/in.bauddha.theravada.sp.digha.24.2.14.1-13) — Pāli --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.15.30](https://indike.org/pramana/in.bauddha.sanskrit.agama.dirghagama*zh-buddhayasas.15.30) · Pramāṇa