中部49经/梵天邀请经(双小品[5])

"如是我闻。一时，世尊住在舍卫城祇树给孤独园。在那里，世尊召集比丘们说：'诸比丘。'比丘们回应说：'世尊。'世尊如是说道：

'诸比丘，有一次我住在优迦陀的善法树王下。当时，梵天婆伽生起这样的邪见：'此是常，此是恒，此是永恒，此是完整，此是不灭法，此处无生、无老、无死、无灭、无生，除此之外再无其他出离。'

诸比丘，我以心知梵天婆伽的心念后，犹如壮士伸展弯曲的手臂或弯曲伸展的手臂那样迅速，在优迦陀善法树王下消失，出现在梵天界中。诸比丘，梵天婆伽从远处见我走来，见已对我说：'来吧，尊者，欢迎，尊者！尊者，你好久没来了。此处是常，此是恒，此是永恒，此是完整，此是不灭法，此处无生、无老、无死、无灭、无生。除此之外再无其他出离。'"

"然后诸比丘，我对梵天婆伽说：'梵天婆伽陷入无明（无明解释：愚昧无知）！梵天婆伽陷入无明！因为他说无常为常，说非恒为恒，说非永恒为永恒，说非完整为完整，说会灭法为不灭法。对于有生、老、死、灭、生之处，他却说"此处无生、无老、无死、无灭、无生"；当有其他出离时，他却说"无其他出离"。'"

"于是，诸比丘，魔罗波旬附身于一位梵天眷属，对我说：'比丘啊，比丘啊，不要冒犯他，不要冒犯他。这位梵天是大梵天，是征服者，是不被征服者，是全见者，是自在者，是创造主，是化生主，是最胜者，是支配者，是一切众生之父。比丘啊，在你之前的沙门婆罗门中，有些人诽谤地界、厌恶地界，诽谤水界、厌恶水界，诽谤火界、厌恶火界，诽谤风界、厌恶风界，诽谤众生、厌恶众生，诽谤诸天、厌恶诸天，诽谤生主、厌恶生主，诽谤梵天、厌恶梵天 - 他们身坏命终后都生于下劣界。

而那些赞叹地界、喜悦地界，赞叹水界、喜悦水界，赞叹火界、喜悦火界，赞叹风界、喜悦风界，赞叹众生、喜悦众生，赞叹诸天、喜悦诸天，赞叹生主、喜悦生主，赞叹梵天、喜悦梵天的沙门婆罗门 - 他们身坏命终后都生于殊胜界。

因此，比丘啊，我告诉你：'请你遵从梵天所说，不要违逆梵天的话。'如果你违逆梵天的话，就如同一个人用棍棒驱赶来临的吉祥，或者如同一个人坠入深渊时双手双脚找不到着力点，比丘啊，你也会落得如此下场。请你遵从梵天所说，不要违逆梵天的话。比丘啊，你难道不见梵天众已集会吗？'就这样，诸比丘，魔罗向我指示梵天众。"

"诸比丘，我对魔罗波旬说：'恶者，我知道你。不要以为"他不认识我"。你是魔罗，是波旬。恶者，梵天和梵天众及梵天眷属都在你掌握中，都在你控制下。恶者，你想"此人也会在我掌握中，此人也会在我控制下"，但我既不在你掌握中，也不在你控制下。'"

"诸比丘，梵天婆伽对我说：'尊者，我说常的就是常，说恒的就是恒，说永恒的就是永恒，说完整的就是完整，说不灭法的就是不灭法。对于无生、无老、无死、无灭、无生之处，我说"此处无生、无老、无死、无灭、无生"。当无其他出离时，我说"无其他出离"。

比丘啊，在你之前的沙门婆罗门在世间中，他们的修行时间仅及你寿命的长度。他们应当知道"当有其他出离时，有其他出离；当无其他出离时，无其他出离"。因此，比丘啊，我告诉你，你不会见到其他出离，你只会疲惫困扰。

如果你执着地界，你将成为我的随从者、依止者，任我支配处置。如果你执着水界...火界...风界...众生...诸天...生主...梵天，你将成为我的随从者、依止者，任我支配处置。'"

"梵天啊，我也知道，如果我执着地界，我将成为你的随从者、依止者，任你支配处置。如果执着水界...火界...风界...众生...诸天...生主...梵天，我将成为你的随从者、依止者，任你支配处置。而且，梵天啊，我知道你的境界和光明 - 梵天婆伽如此大神力，如此大威力，如此大势力。"

"尊者，你如何知道我的境界和光明 - '梵天婆伽如此大神力，如此大威力，如此大势力'？"

"日月运行照耀四方之处，

千世界中皆是你统治。

你知上下及贪离贪，

众生此有与他世往来。"

"就这样，梵天啊，我知道你的境界和光明 - 梵天婆伽如此大神力，如此大威力，如此大势力。"

"梵天啊，还有另一种天界，你不知不见，而我知道也看见。梵天啊，有光音天界，你从那里命终而来此处。因为你在那里住太久了，所以忘记了这记忆，因此你不知不见；而我知道也看见。如是，梵天啊，我在智慧上既不与你相等，何况更低呢？事实上我比你更殊胜。

梵天啊，还有遍净天界、广果天界、无烦天界，你不知不见；而我知道也看见。如是，梵天啊，我在智慧上既不与你相等，何况更低呢？事实上我比你更殊胜。

梵天啊，我以智慧了知地界，凡是地界的本质所未经历的，我都了知。因了知此，我不执着地界，不执着于地界中，不执着从地界来，不执着'地界是我的'，我不礼敬地界。如是，梵天啊，我在智慧上既不与你相等，何况更低呢？事实上我比你更殊胜。

同样地，对于水界...火界...风界...众生...诸天...生主...梵天...光音天...遍净天...广果天...无烦天...(我都了知)。梵天啊，我以智慧了知一切，凡是一切的本质所未经历的，我都了知。因了知此，我不执着一切，不执着于一切中，不执着从一切来，不执着'一切是我的'，我不礼敬一切。如是，梵天啊，我在智慧上既不与你相等，何况更低呢？事实上我比你更殊胜。"

"尊者，如果你说一切的本质所未经历的你都了知，愿你的话不要成为空无虚妄！"

"'识无相、无量、普遍光明'，这是地界的本质所未经历的，水界的本质所未经历的，火界的本质所未经历的，风界的本质所未经历的，众生的本质所未经历的，诸天的本质所未经历的，生主的本质所未经历的，梵天的本质所未经历的，光音天的本质所未经历的，遍净天的本质所未经历的，广果天的本质所未经历的，无烦天的本质所未经历的，一切的本质所未经历的。"

"来吧，尊者，让我在你面前消失。"

"来吧，梵天，如果你能做到，就在我面前消失吧。"

诸比丘，于是梵天婆伽说："我要在沙门乔达摩面前消失，我要在沙门乔达摩面前消失"，但他却不能在我面前消失。

诸比丘，当他这样说时，我对梵天婆伽说："来吧，梵天，让我在你面前消失。"

"来吧，尊者，如果你能做到，就在我面前消失吧。"

于是，诸比丘，我运用神通力，使得梵天、梵天众和梵天眷属能听到我的声音但看不见我。在隐身时，我说了这个偈颂：

"我见有(轮回)之怖畏，

及见众生求有与非有，

我不赞叹任何有，

也不执取喜爱。"

这时，诸比丘，梵天、梵天众和梵天眷属感到惊奇稀有，说："真是稀有啊，真是未曾有啊！沙门乔达摩的神通力如此之大，威力如此之大。我们从前从未见过也未听说过有其他沙门或婆罗门有如此大神通力，如此大威力，如释迦族人沙门乔达摩，从释迦族出家的人。对于乐于有、喜于有、欢喜于有的众生，他竟能连根拔除其有。"

于是，诸比丘，魔罗波旬附身于一位梵天眷属，对我说："尊者，如果你这样了知，如果你这样证悟，请不要引导弟子，不要教导出家人；不要为弟子说法，不要为出家人说法；不要贪恋弟子，不要贪恋出家人。

"比丘啊，在你之前的世间沙门婆罗门，自称是阿罗汉、正等正觉者，他们引导弟子、教导出家人，为弟子说法、为出家人说法，贪恋弟子、贪恋出家人。他们引导弟子、教导出家人，为弟子说法、为出家人说法，心贪恋弟子、出家人后，身坏命终，生于下劣界。

而在你之前的世间沙门婆罗门，自称是阿罗汉、正等正觉者，他们不引导弟子、不教导出家人，不为弟子说法、不为出家人说法，不贪恋弟子、不贪恋出家人。他们不引导弟子、不教导出家人，不为弟子说法、不为出家人说法，心不贪恋弟子、出家人，身坏命终，生于殊胜界。

因此，比丘啊，我告诉你：来吧，尊者，你要安住于现法乐，不要教导他人。尊者，善法不要宣说，不要教导他人。"

诸比丘，魔罗这样说时，我对魔罗波旬说："恶者，我知道你。不要以为'他不认识我'。你是魔罗，是波旬。恶者，你说这些话不是为了我的利益，而是为了我的不利。恶者，你心想：'沙门乔达摩为谁说法，他们就会超越我的境界。'

恶者，那些不正等正觉的人却自称是正等正觉。而我是真正的正等正觉，我自称是正等正觉。恶者，如来为弟子说法时是如此，不为弟子说法时也是如此。如来引导弟子时是如此，不引导弟子时也是如此。为什么呢？

恶者，如来已断除了能污染、导致再生、令人忧虑、带来痛苦果报、导致未来生老死的诸漏（诸漏解释：各种烦恼），已断其根本，如截断多罗树头，令其不能再生。恶者，就如多罗树头被砍断后不能再生长，同样地，如来已断除了能污染、导致再生、令人忧虑、带来痛苦果报、导致未来生老死的诸漏，已断其根本，使其不再生起。"

因为有这魔罗的不对话和梵天的邀请，所以这段经文被称为《梵天邀请经》。"

《梵天邀请经》终

这部经典主要记载了佛陀与梵天的对话，以及魔罗的干扰。经中展示了佛陀的智慧和神通力，以及他对梵天界和更高境界的了知。同时也揭示了佛陀对解脱的理解，以及他对教导众生的决心。这是一部非常重要的经典，展现了佛教对宇宙和解脱的深刻见解。

巴利语原版经文

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.