經號:   
   (SN.6.1 更新)
6.梵天相應
1.第一品
相應部6相應1經/梵天勸請經(梵天相應/有偈篇/祇夜)(莊春江譯)[AA.19.1]
  被我這麼聽聞
  有一次世尊住在優樓頻螺,尼連禪河邊牧羊人的榕樹下,初現正覺
  那時,獨處、獨坐的世尊這樣心的深思生起:
  「被我到達的這個法是甚深的、難見的、難隨覺的、寂靜的、勝妙的、超越推論的、微妙的、被賢智者體驗的。然而,這世代阿賴耶的快樂,樂於阿賴耶,喜於阿賴耶。又,對有阿賴耶的快樂,樂於阿賴耶,喜於阿賴耶的世代來說,此處是難見的,即:特定條件性緣起;此處也是難見的,即:一切行的止,一切依著斷念,渴愛的滅盡、離貪、涅槃。那樣的話,如果我教導法,對方不能了解我,那對我是疲勞,那對我是傷害。」
  於是,這些在以前前所未聞的,不可思議偈頌在世尊心中出現:
  「被我困難地證得的,現在沒有被說明的必要,
   被貪瞋征服者,此法是不容易正覺的。
   逆流而行的、微妙的,甚深的、難見的、精細的[法],
   被貪染著者沒看見:被大黑暗覆蓋者。」
  在這裡,當世尊像這樣深慮時,心傾向不活動、無法的教導。
  那時,梵王娑婆主以心了知世尊心中的深思後,想這個:「唉!先生!世界滅亡,唉!先生!世界消失,確實是因為世尊、阿羅漢遍正覺者的心傾向不活動,無法的教導。」那時,梵王娑婆主就猶如有力氣的男子伸直彎曲的手臂,或彎曲伸直的手臂,就像這樣在梵天世界消失,出現在世尊的面前。那時,梵王娑婆主置(作)上衣到一邊肩膀後,右膝蓋觸地、向世尊合掌鞠躬後,對世尊說這個:
  「大德!請世尊教導法!請善逝教導法!有少塵垢之類的眾生由法的未聽聞而退失,他們將會是法的了知者。」
  梵王娑婆主說這個,說這個後,他又更進一步說這個:
  「從前在摩揭陀出現,被有垢者構思的不清淨法,
   請你打開這不死之門,令他們聽聞被離垢者領悟之法。
   如在岩山山頂上站立者,能到處看見人那樣,
   極聰明者!如像那樣的,一切眼者!登上法所成高樓後,
   已離愁者請你看陷入愁,被生老征服的人們。
   英雄!戰場上的勝利者!請你起來,商隊領導者!無負債者!請你在世間走動,
   世尊請你教導法,將會有了知者。」
  那時,世尊知道梵天的勸請後,緣於對眾生的悲愍,以佛眼觀察世間。當世尊以佛眼觀察世間時,看見少塵垢的、多塵垢的;利根的、鈍根的;善行相的、惡行相的;易受教的、難受教的;一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生,就猶如在青蓮池、紅蓮池、白蓮池中,一些青蓮、紅蓮、白蓮被生於水中,被長於水中,不被上升水中,被沈在內部養育的;一些青蓮、紅蓮、白蓮被生於水中,被長於水中,與水面同高而住立;一些青蓮、紅蓮、白蓮被生於水中,被長於水中,從水中上升後住立,不被水污染。同樣的,當世尊以佛眼觀察世間時,看見少塵垢的、多塵垢的;利根的、鈍根的;善行相的、惡行相的;易受教的、難受教的;一些住於看見在其他世界的罪過與恐怖的、另一些不住於看見在其他世界的罪過與恐怖的眾生。看見後,以偈頌回答梵王娑婆主:
  「不死之門已對他們開啟,讓那些有耳者捨棄[邪]信,
   惱害想的熟知者,梵天!我不在人間說勝妙法。」
  那時,梵王娑婆主[心想]:
  「對法的教導,我已被世尊允許。」向世尊問訊後,作右繞後,就在那裡消失了。[MN.26,281段/MN.85,337段/DN.14,64段]
6. Brahmasaṃyuttaṃ
1. Paṭhamavaggo
SN.6.1/(1) Brahmāyācanasuttaṃ
  172. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi– “adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ; pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā”ti. Apissu bhagavantaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā–
  “Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;
  Rāgadosaparetehi, nāyaṃ dhammo susambudho.
  “Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;
  Rāgarattā na dakkhanti, tamokhandhena āvuṭā”ti.
  Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya.
  Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi– “nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā”ti. Atha kho brahmā sahampati– seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva– brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro”ti. Idamavoca brahmā sahampati, idaṃ vatvā athāparaṃ etadavoca–
  “Pāturahosi magadhesu pubbe, dhammo asuddho samalehi cintito.
  Apāpuretaṃ amatassa dvāraṃ, suṇantu dhammaṃ vimalenānubuddhaṃ.
  “Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato.
  Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu.
  Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūtaṃ.
  “Uṭṭhehi vīra vijitasaṅgāma, satthavāha anaṇa vicara loke.
  Desassu bhagavā dhammaṃ, aññātāro bhavissantī”ti.
  Atha kho bhagavā brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi. Addasā kho bhagavā buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena; evameva bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Disvāna brahmānaṃ sahampatiṃ gāthāya paccabhāsi–
  “Apārutā tesaṃ amatassa dvārā, ye sotavanto pamuñcantu saddhaṃ.
  Vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme”ti.
  Atha kho brahmā sahampati “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
漢巴經文比對(莊春江作):