http://www.accesstoinsight.org/lib/bps/wheels/wheel414.html
Maha Brahma
The Buddha has directly seen the origins of Maha Brahma and
understands what it requires to be reborn in his world. In
the Brahmajala Sutta (DN 1) the Buddha describes how a supposed
Creator God came to believe himself omnipotent and how others came
to rely on his sovereignty. His description was based, not
on speculation or hearsay, but on his own direct knowledge. The
Buddha explains that when our world system disintegrates, as it
regularly does after extremely long periods of time, the lower
sixteen planes are all destroyed. Beings disappear from all planes
below the seventeenth, the plane of the Abhassara gods. Whatever
beings cannot be born on the seventeenth or a higher brahma plane
then must take birth on the lower planes in other remote world
systems.
Eventually the world starts to re-form. Then a solitary being
passes away from the Abhassara plane and takes rebirth on the plane
of Maha Brahma. A palace created by his kamma awaits him there:
"There he dwells, mind-made, feeding on rapture, self-luminous,
moving through the air, abiding in glory. And he continues thus for
a long, long time." After ages pass, he becomes lonely and longs
for other beings to join him. It just so happens that shortly after
the brahma starts craving for company, other beings from the
Abhassara plane, who have exhausted their lifespans there, pass
away and are reborn in the palace of Brahma, in companionship with
him.
Because these beings seemed to arise in accordance with the first
brahma's wish, he becomes convinced that he is the almighty God: "I
am the Great Brahma, the Vanquisher... the Lord, the Maker and
Creator, the Supreme Being." The other brahmas, seeing that he was
already present when they took birth in his world, accept his claim
and revere him as their creator.
Eventually this misconception of a Creator God spreads to the human
plane. One of the other brahmas passes away and is reborn here. He
develops concentration and learns to recollect his previous life
with Maha Brahma, but none of his lives before that. Recollecting
that existence he recalls that Maha Brahma was considered the
"father of all that are and are to be... permanent, stable,
eternal." As he is unable to remember further back, he believes
this to be absolute truth and propounds a theistic doctrine of an
omnipotent Creator God (Net 69-70, 155-66).
The Venerable Ledi Sayadaw, a highly renowned Myanmar scholar-monk
of the first part of this century, gave a careful analysis of the
powers of Maha Brahma in his Niyama Dipani (MB pp. 138-39). He
states that although Maha Brahma can perform all sorts of
transformations, he cannot actually create independent creatures,
change the kammic law of cause and effect, or keep anyone from
growing old or dying. Brahma can use his special powers to
transport a man to the brahma plane for a short visit, but he
cannot ensure that someone will be reborn there.
If the creator of the world entire
They call God, of every being be the Lord
Why does he order such misfortune
And not create concord? sace hi so issaro sabbaloke
Brahmâ bahûbhûtapati pajâna.m
ki.m sabbaloke vidah alakkhi.m
ki.m sabbaloka.m na sukhi.m akâsi
If the creator of the world entire
They call God, of every being be the Lord
Why prevail deceit, lies and ignorance
And he such inequity and injustice create? sace hi so issaro
sabbaloke
Brahmâ bahûbhûtapati pajâna.m
mâyâmusâvajjamadena c'api
loka.m adhammena kimatthakâsi
If the creator of the world entire
They call God, of every being be the Lord
Then an evil master is he, (O Aritta)
Knowing what's right did let wrong prevail! sace hi so issaro
sabbaloke
Brahmâ bahûbhûtapati pajâna.m
adhammiyo bhûtapat Ari.t.tha
dhamme sat yo vidahi adhamma.m
Sorry... if anyone wants to argue about this, can create new topic
I am merely presenting the Buddhist views on theistic
doctrines.
