經號:   
   (中部49經 更新)
中部49經/梵天的邀請經(雙小品[5])(莊春江譯)
  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!」
  「尊師!」那些比丘回答世尊。
  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。』
  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。
  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。』
  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,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。」』
  那時,魔波旬佔有某位梵眾天後,對我這麼說:『比丘!比丘!不要蔑視這位,不要蔑視這位,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、製造者、化作者、最高創造者、操縱者、已生者與未來生者之父。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,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。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,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。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。
  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。』
  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。」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!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。比丘!如果你固持地,你將成為住在我宅院的近住者,隨欲於所作者、能拒斥者;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,隨欲於所作者、能拒斥者。」』
  『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,隨欲於所作者、能拒斥者;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,隨欲於所作者、能拒斥者。」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。」』
  『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?』
  『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
  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!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!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!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)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。』
  『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。』
  『識是不顯現的、無邊的、全面發光的: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;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。』
  『好吧!親愛的先生!那樣的話,我將從你前面消失。』
  『好吧!梵天!那樣的話,請你從我前面消失,如果你能夠的話。』
  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。
  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。』
  『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。』
  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
  『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。』
  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。先生!被生在樂於生存、愛好生存、喜悅生存中,他[卻]連根拉出生存。』
  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,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。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!我對你這麼說:「來吧!你,親愛的先生!請你住於不活動,專修當生樂的住處,親愛的先生!不說善的,不要告誡其他人。」』
  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,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]。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,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。』」
  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
  梵天的邀請經第九終了。
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):
  「此處常、恆、非變易法、純一,出離之處(SA.1195);此處有常,此處有恒,此處長存,此處是要,此處不終法,此處出要:此出要更無出要過其上,有勝、有妙、有最者(MA.78)」,南傳作「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,這是他不被生、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。」
  「愛有(MA.78)」,南傳作「在樂於生存中」(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:「生存」(bhava),另譯為「有」,即「十二緣起」中的「有」。
  「無有見不懼(MA.78)」,南傳作「以及生存者有離生存的尋求」(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)。
  「梵天請佛(MA.78)」,南傳作「梵天的邀請」(brahmanimantanikaṃteva),智髻比丘長老英譯為「一位梵天的邀請」(On the Invitation of a Brahmā)。
  「不要蔑視這位」(metamāsado),智髻比丘長老英譯為「不要貶抑他」(do not disparage him)。按:《破斥猶豫》以「不要蔑視這位之意」(mā etaṃ apasādayittha)解說,今準此譯。
  「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)。
  「對你來說,這將會具足」(sampadamidaṃ…tuyhaṃ bhavissati),智髻比丘長老英譯為「它會降臨你」(it will befall you)。
  「能拒斥者」(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。
  「名叫征服天身」(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)。
  「證知那所有不被地之地性經驗之所及後」(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)。
  「我不[自稱]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。
  「證知那不被一切之一切性經驗後」(sabbassa sabbattena ananubhūtaṃ, tadabhiññāya ),智髻比丘長老英譯為「那不被一切的一切性參與」(that is not partaken of by the allness of all),坦尼沙羅比丘長老英譯為「直接地知所有不經由一切之一切性被經驗的範圍」(have directly known the extent of what has not been experienced through the allness of the all)。
  「使羨慕」(gedhimakāsi),智髻比丘長老英譯為「創造…嚮往」(create…yearning)。
  「解說」(veyyākaraṇassa,另譯為「記說;解答」),智髻比丘長老英譯為「說教」(discourse)。