經號:   
   (中部49經 更新)
中部49經/梵天邀請者經(雙小品[5])(莊春江譯)[MA.78]
  被我這麼聽聞
  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!」
  「尊師!」那些比丘回答世尊。
  世尊說這個:
  「比丘們!有一次,我住在屋葛桃的幸運林,沙羅王樹下。比丘們!當時,巴迦梵天有像這樣的邪惡惡見生起:『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,這個不被生、不衰老、不死亡、不死沒、不再生,還有,沒有其它從這裡超出的出離。』
  比丘們!那時,我以心了知巴迦梵天心中的深思後,就猶如有力氣的男子伸直彎曲的手臂,或彎曲伸直的手臂,就像這樣在屋葛桃的幸運林沙羅王樹下消失,出現在那個梵天世界中。
  巴迦梵天看見正從遠處走來的我。看見後對我說這個:『來,親愛的先生!歡迎你,親愛的先生!親愛的先生!終於作這個安排,即:這裡的到來。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,這個不被生、不衰老、不死亡、不死沒、不再生,還有,沒有其它從這裡超出的出離。』
  比丘們!在這麼說時,我對巴迦梵天說這個:『唉!先生!巴迦梵天是進入無明者,唉!先生!巴迦梵天是進入無明者,確實是因為他將說:「無常的就等同是常的。」他將說:「不堅固的就等同是堅固的。」他將說:「非永恆的就等同是永恆的。」他將說:「非全部的就等同是全部的。」他將說:「衰變法就等同是不衰變法。」還有,在被生、衰老、死亡、死沒、再生之處,他將像那樣說它:「確實,這個不被生、不衰老、不死亡、不死沒、不再生。」還有,有其他超出的出離者,他將說:「沒有其它超出的出離。」』[SN.6.4]」(501)
  那時,魔波旬佔有某位梵眾天後,對我說這個:『比丘!比丘!不要攻擊這位,不要攻擊這位,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、作者、化作者、最上的創造者、操縱者、已生者與未來生者之父。比丘!凡在你之前世間中有斥責地的、厭惡地的、斥責水的、厭惡水的、斥責火的、厭惡火的、斥責風的、厭惡風的、斥責已生的、厭惡已生的、斥責天神的、厭惡天神的、斥責生主神的、厭惡生主神的、斥責梵天的、厭惡梵天的沙門婆羅門,他們以身體的崩解,以生命的斷絕,被住立在下劣身中。比丘!但凡在你之前世間中有讚賞地的、歡喜地的、讚賞水的、歡喜水的、讚賞火的、歡喜火的、讚賞風的、歡喜風的、讚賞已生的、歡喜已生的、讚賞天神的、歡喜天神的、讚賞生主神的、歡喜生主神的、讚賞梵天的、歡喜梵天的沙門婆羅門,他們以身體的崩解,以生命的斷絕,被住立在勝妙身中。比丘!因此我對你這麼說:「來吧!親愛的先生!請你只做任何梵天對你說的,你不要成為梵天言語的越過者。」比丘!如果你越過天的言語,猶如男子以棍棒擋開到來的吉運,比丘!又或猶如跌落地獄斷崖的男子從手與從腳失去地,比丘!這樣,這將是你的結果。來吧!親愛的先生!請你只做任何梵天對你說的,你不要成為梵天言語的越過者,比丘!你看見聚集的梵天眾,不是嗎?』比丘們!像這樣,魔波旬引導我梵天眾。
  比丘們!在這麼說時,我對魔波旬說這個:『波旬!我知道你,你不要妄想:「他不知道我。」你是魔波旬。波旬!凡梵天連同凡梵天眾與凡梵眾天全都落入你的手中,全都落入你的控制,波旬!你這麼想:「這位也會落入我的手中,這位也會落入我的控制。」波旬!但我確實沒落入你的手中,確實沒落入你的控制。』(502)
  比丘們!在這麼說時,巴迦梵天對我說這個:『親愛的先生!我說:「常的就一直是常的。」我說:「堅固的就一直是堅固的。」我說:「永恆的就一直是永恆的。」我說:「全部的就一直是全部的」我說:「不衰變法就一直是不變法。」還有,在不被生、不衰老、不死亡、不去世、不再生之處,我就說這個:「確實,這個不被生、不衰老、不死亡、不死沒、不再生。」還有,不存在其它超出的出離,我說:「沒有其它超出的出離。」比丘!在你之前世間中有沙門婆羅門們,他們的苦行甚至是直到你全部壽命之所及那個量的,他們會這麼知道:「還有,當存在其它超出的出離時『有其它超出的出離』,或當不存在其它超出的出離時『沒有其它超出的出離』。」比丘!因此我對你這麼說:「你甚至將看不到其它超出的出離,還有,最終你將會有疲勞、苦惱的。比丘!如果你固持地,你將成為我的近住者、宅院居住者(在我的領域者)、為所欲為者、應該被拒絕者;如果……水……火……風……已生者……天神們……生主神……如果你固持梵天,你將成為我的近住者、宅院居住者、為所欲為者、應該被拒絕者。」』
  『梵天!我也這麼知道:「如果我固持地,我將成為你的近住者、宅院居住者、為所欲為者、應該被拒絕者;如果……水……火……風……已生者……天神們……生主神……如果我固持梵天,我將成為你的近住者、宅院居住者、為所欲為者、應該被拒絕者。」梵天!但我知道你的趣處與知道[你的]光輝:「巴迦梵天是這麼大神通力者,巴迦梵天是這麼大威力者,巴迦梵天是這麼大力量者。」』
  『親愛的先生!你又如怎樣知道我的趣處與知道光輝:「巴迦梵天是這麼大神通力者,巴迦梵天是這麼大威力者,巴迦梵天是這麼大力量者。」呢?』
  『「所有日月運行之所及,光亮照耀四方,
    大約千種世界,在這裡你的影響力(控制)轉起。
    你知道優劣者,以及貪與離貪者,
    像這樣的狀態與其它狀態,眾生的來、趣處。」
  梵天!我這樣知道你的趣處與知道光輝:「巴迦梵天是這麼大神通力者,巴迦梵天是這麼大威力者,巴迦梵天是這麼大力量者。」(503)
  梵天!有其它身,你不知道、沒看見那個,我知道、看見那個,梵天!有名叫光音天身,你從那裡死沒往生這裡,那個你的那個記憶以[在這裡]過度長久的居住已忘失。以那樣,你不知道、沒看見那個,我知道、看見那個。梵天!這樣在證智上我既與你不同,從哪裡更低劣?反而我只比你更高。梵天!有名叫遍淨天身……名叫廣果天身……名叫征服者身你不知道、沒看見那個,我知道、看見那個。梵天!這樣也在證智上我既與你不同,從哪裡更低劣?反而我只比你更高。
  梵天!我證知地為地後,所有不被地的地性經驗之所及,證知那個後我既不是地,我也不是在地中,我也不是屬於地的,我也不是「地是我的」,我也不歡迎地。梵天!這樣也在證智上我既與你不同,從哪裡更低劣?反而我只比你更高。梵天!我證知水……(中略)梵天!我證知火……(中略)梵天!我……風……(中略)梵天!我……已生者……(中略)梵天!我……天神們……(中略)梵天!我……生主神……(中略)梵天!我……梵天……(中略)梵天!我……光音天……(中略)梵天!我……遍淨天……(中略)梵天!我……廣果天……(中略)梵天!我……征服者……(中略)我證知一切為一切後,所有不被一切的一切性經驗之所及,證知那個後,我既不是一切,我也不是在一切中,我也不是屬於一切的,我也不是「一切是我的」,我也不歡迎一切。梵天!這樣也在證智上我既與你不同,從哪裡更低劣?反而我只比你更高。』
  『親愛的先生!如果不被一切的一切性經驗的,證知那個後,不要你的就確實只成為空無的,只成為空虛的。』
  『識是不顯現的、無邊的、全面光明的:它不被地的地性經驗;不被水的水性經驗;火不被火的火性經驗;不被風的風性經驗;不被已生者的已生者性經驗;不被天神們的天神性經驗;不被生主神的生主神性經驗;不被梵天的梵天性經驗;不被光音天的光音天性經驗;不被遍淨天的遍淨天性經驗;不被廣果天的廣果天性經驗;不被征服者的征服者性經驗;不被一切的一切性經驗。』
  『好吧!親愛的先生!那樣的話,我從你旁邊隱形(消失)。』
  『好吧!梵天!那樣的話,請你從我旁邊隱形,如果你能夠。』
  比丘們!那時,巴迦梵天:『我將對沙門喬達摩隱形,我將對沙門喬達摩隱形。』確實不能夠對我隱形。
  在這麼說時,比丘們!我對巴迦梵天說這個:『好吧!梵天!那樣的話,我對你隱形。』
  『好吧!親愛的先生!那樣的話,請你對我隱形,如果你能夠。』
  比丘們!那時,我造作像那樣的神通作為:就這範圍,梵天、梵天眾、梵眾天將聽到我的聲音,但沒看見我。隱形的我說這個偈頌
  『我就在有上看見恐怖後,以及有者非有的尋求
   我不歡迎任何有,且我不執取歡喜。』
  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,而在這之前確實無其他這麼大神通力的、這麼大威力的沙門或婆羅門被我們看見或聽聞,如這位釋迦人之子、從釋迦族出家的沙門喬達摩。先生!對有有的快樂,樂於有,喜於有的世代,他對有連根地拉出。』(504)
  那時,魔波旬佔有某位梵眾天後,對我說這個:『親愛的先生!如果你這麼知,如果你這麼領悟,不要對弟子們導引、不要對出家者們;不要對弟子們教導法、不要對出家者們;不要在弟子們上作貪求、不要在出家者們上。比丘!在你之前,世間中有自稱阿羅漢遍正覺者的沙門婆羅門,他們對弟子們、對出家者們導引;對弟子們、對出家者們教導法,在弟子們上、在出家者們上作貪求。他們對弟子們、對出家者們導引後;對弟子們、對出家者們教導法後,在弟子們上、在出家者們上有貪求的心,以身體的崩解,以生命的斷絕,被住立在下劣身中。比丘!但凡在你之前,世間中有自稱阿羅漢、遍正覺者的沙門婆羅門,他們不對弟子們、不對出家者們導引;不對弟子們、不對出家者們教導法,不在弟子們、不在出家者們上作貪求。他們不對弟子們、不對出家者們導引後;不對弟子們、不對出家者們教導法後,不在弟子們上、不在出家者們上有貪求的心,以身體的崩解,以生命的斷絕,被住立在勝妙身中。比丘!因此,我對你這麼說:「來吧!親愛的先生!請你住於不活動的,專修當生樂的住處,親愛的先生!因為未被說的是善的,請你不要教誡其他人。」』
  在這麼說時,比丘們!我對魔波旬說這個:『波旬!我知道你,你不要妄想:「他不知道我。」你是魔波旬。波旬!有憐愍的你不對我這麼說;波旬!無憐愍的你對我這麼說。波旬!你這麼想:「凡沙門喬達摩將教導法者,他們將越過我的領域。」波旬!又,當他們就是非遍正覺者時,自稱:「我們是遍正覺者。」波旬!然而,當我正是遍正覺者時,自稱:「我是遍正覺者。」波旬!對弟子教導法的如來正是像那樣的,波旬!沒對弟子教導法的如來也正是像那樣的,波旬!對弟子引導的如來正是像那樣的,波旬!沒對弟子引導的如來也正是像那樣的。那是什麼原因呢?波旬!凡污染的、再有的、有恐懼的、苦果報的、未來生老死的諸漏,那些被如來捨斷,根已被切斷,[如]已斷根的棕櫚樹成為非有為未來不生之物,波旬!猶如頂端已切斷的棕櫚樹不能夠再成為生長處。同樣的,波旬!凡污染的、再有的、有恐懼的、苦果報的、未來生老死的諸漏,那些被如來捨斷,根已被切斷,[如]已斷根的棕櫚樹,成為非有,為未來不生之物。』」
  像這樣,因為這魔的不說話情況與梵天的邀請情況,因此,這個解說的名稱就為梵天邀請者。(505)
  梵天邀請者經第九終了。
MN.49/(9) Brahmanimantanikasuttaṃ
   501. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. 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. 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. 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.
   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; 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.
   502. “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. Ahesuṃ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā– te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṃ. Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīpasaṃsakā pathavābhinandino, āpapasaṃsakā āpābhinandino, tejapasaṃsakā tejābhinandino, vāyapasaṃsakā vāyābhinandino, bhūtapasaṃsakā bhūtābhinandino, devapasaṃsakā devābhinandino, pajāpatipasaṃsakā pajāpatābhinandino, brahmapasaṃsakā brahmābhinandino– 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. ‘Iṅghaṃ tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho. Nanu tvaṃ, bhikkhu, passasi brahmaparisaṃ sannipatitan’ti? Iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesi.
   “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 vasaṃgatā. Tuyhañhi, pāpima, evaṃ hoti– ‘esopi me assa hatthagato, esopi me assa vasaṃgato’ti. Ahaṃ kho pana, pāpima, neva tava hatthagato neva tava vasaṃgato”ti.
   503. “Evaṃ vutte, bhikkhave, bako brahmā maṃ etadavoca– ‘ahañhi, mārisa, niccaṃyeva samānaṃ niccanti vadāmi, dhuvaṃyeva samānaṃ dhuvanti vadāmi, sassataṃyeva samānaṃ sassatanti vadāmi, kevalaṃyeva samānaṃ kevalanti 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. 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 nissaraṇanti, 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.
   “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.
   “Yathākathaṃ pana me tvaṃ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi– ‘evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’ti?
   “Yāvatā candimasūriyā, pariharanti disā bhanti virocanā.
   Tāva sahassadhā loko, ettha te vattate vaso.
   “Paroparañca jānāsi, atho rāgavirāginaṃ;
   Itthabhāvaññathābhāvaṃ, sattānaṃ āgatiṃ gatin”ti.
   “Evaṃ kho te ahaṃ, brahme, gatiñca pajānāmi jutiñca pajānāmi– ‘evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’ti.
   504. “Atthi kho, brahme, añño kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. 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. 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. 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. 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… 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.
   “Sace kho, mārisa, sabbassa sabbattena ananubhūtaṃ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosī”ti
   “‘Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ’, taṃ pathaviyā pathavattena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhattena ananubhūtaṃ, vehapphalānaṃ vehapphalatte ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ”.
   “Handa carahi te, mārisa, passa antaradhāyāmī”ti. ‘Handa carahi me tvaṃ, brahme, antaradhāyassu, sace visahasī’ti. Atha kho, bhikkhave, bako brahmā ‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṃ.
   “Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ– ‘handa carahi te brahme antaradhāyāmī’ti. ‘Handa carahi me tvaṃ, mārisa, antaradhāyassu sace visahasī’ti. 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–
   “Bhavevāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ;
   Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyin”ti.
   “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. Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṃ bhavaṃ udabbahī’ti.
   505. “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. 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. 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. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi– iṅgha tvaṃ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṃ kusalañhi, mārisa, mā paraṃ ovadāhī’ti.
   “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. 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. Taṃ kissa hetu? Tathāgatassa, pāpima, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā– te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, pāpima, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā– te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti.
   “Iti hidaṃ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikaṃteva adhivacanan”ti.
   Brahmanimantanikasuttaṃ niṭṭhitaṃ navamaṃ.
漢巴經文比對(莊春江作):
  「愛有(MA.78)」,南傳作「對有有的快樂」(Bhavarāmāya),智髻比丘長老英譯為「在樂於生命的世代中」(in a generation that delights in being)。按:「有有快樂的」的第二個「有」(bhava),即「十二緣起」中的「有」。這個句型同「有阿賴耶的快樂,樂於阿賴耶,喜於阿賴耶」(SN.6.1, MN.26等);「有色的快樂,樂於色,喜於色」(SN.35.136, MN.75等)。
  「無有見不懼(MA.78)」,南傳作「以及有者非有的尋求」(bhavañca vibhavesinaṃ),菩提比丘長老英譯為「以及在生存的束縛中要停止」(And in being bound to cease to be-2001年版)。按:《破斥猶豫》以「以及又這欲有等三種的眾生有之非有的尋求成為非有追求者及非有遍求者,一再地就在有上看見後」(imañca kāmabhavāditividhampi sattabhavaṃ vibhavesinaṃ vibhavaṃ gavesamānaṃ pariyesamānampi punappunaṃ bhaveyeva disvā)解說,今依此譯。
  「梵天請佛(MA.78)」,南傳作「梵天邀請者」(brahmanimantanikaṃteva),智髻比丘長老英譯為「一位梵天的邀請」(On the Invitation of a Brahmā)。
  「不要攻擊這位」(metamāsado,解為ma etaṃ āsado),智髻比丘長老英譯為「不要貶抑他」(do not disparage him)。按:「攻擊」(āsado,比較常見的意思為「接近」),《破斥猶豫》以「不要蔑視這位之意」(mā etaṃ apasādayittha)解說。
  「在下劣身中」(hīne kāye),智髻比丘長老英譯為「在下劣身中」(in an inferior body)。《破斥猶豫》以「在四苦界」(catūsu apāyesu)解說,「勝妙身」則以「梵天世界」(brahmaloke)解說,菩提比丘長老解說,本經說的「身」(kāye)是指「眾生生存處」(plane of existence)。
  「這將是你的結果」(sampadamidaṃ…tuyhaṃ bhavissati),智髻比丘長老英譯為「它會降臨你」(it will befall you)。
  「應該被拒絕者」(bāhiteyyo),智髻比丘長老英譯為「處罰」(punish),菩提比丘長老解說,相對於「成為住在我宅院的近住者」的恩寵,這是恐嚇。
  「名叫征服者身」(abhibhū nāma kāyo),智髻比丘長老英譯無,或為版本之異,但在後段譯為「大君主」(the Overlord)。
  「所有不被地的地性經驗之所及,證知那個後」(yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya),智髻比丘長老英譯為「直接地知其不與地之地性同量」(heaving directly known that which is not commensurate with the earthness of earth),坦尼沙羅比丘長老英譯為「直接地知所有不經由地之地性被經驗的範圍」(having directly known the extent of what has not been experienced through the earthness of earth)。按:《破斥猶豫》以「對那個涅槃知道後、作證後」(taṃ nibbānaṃ jānitvā sacchikatvā)解說。
  「我不是地」(pathaviṃ nāpahosiṃ),智髻比丘長老英譯為「我不聲稱是地」(I did not claim to be earth)。按:《破斥猶豫》以「不以渴愛、見、慢之執執取地」(pathaviṃ taṇhādiṭṭhimānagāhehi na gaṇhiṃ)解說。