MN50: Māratajjanīyasutta - The Condemnation of Māra
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn50:1.1So I have heard. At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.This sutta serves as a showcase for Moggallāna, who is able to swiftly best Māra and recount a detailed story of past lives.
mn50:2.1At that time Moggallāna was walking mindfully in the open air.
mn50:2.2Now at that time Māra the Wicked had got inside Moggallāna’s belly.Māra is sometimes called Namuci, and in fact seems to descend from the Vedic adversary of that name. Vedic Namuci “the wicked” (pāpmā vai namuciḥ, Śatapatha Brāhmaṇa 12.7.3, Maitrāyaṇī Saṁhitā 4.4.4) was a wily trickster (māyin, Rig Veda 1.53.7c) who was nonetheless outsmarted by Indra (Rig Veda 5.30.6c), and possessed ineffectual armies reliant on women (Rig Veda 5.30.9a). Buddhist Māra “the wicked” (māro pāpimā) was a wily trickster (passim) who was nonetheless outsmarted by the Buddha and his followers (passim); he possessed ineffectual armies (DN20:21.1, AN4.13, Snp3.2), and sent his daughters to do his dirty work (SN4.25). The decapitated head of Namuci introduced death (mṛtyu) in the form of blood to the deathless (amṛta) soma (Śatapatha Brāhmaṇa 12.7.3.4, Maitrāyaṇī Saṁhitā 4.4.4), establishing his Pali names Maccurāja, “King of Death” and Māra, “Murderer”. He appears in a similar guise in Jainism too (Ācaraṅga 1.3.1.3). Moggallāna thought, “Why now is my belly so very heavy, like I’ve just eaten a load of beans?”T 66 has 猶若食豆, MA 131 猶如食豆, both of which confirm the sense “full of beans”. T 67 on the other hand has 飢人而負重擔, “like a hungry man bearing a heavy load.” Then he stepped down from the walking path, entered his dwelling, sat down on the seat spread out, and investigated inside himself.
mn50:3.2He saw that Māra the Wicked had got inside his belly. So he said to Māra, “Come out, Wicked One, come out! Do not harass the Realized One or his disciple. Don’t create lasting harm and suffering for yourself!”
mn50:4.1Then Māra thought, “This ascetic doesn’t really know me or see me when he tells me to come out. Not even the Teacher could recognize me so quickly, so how could a disciple?”
mn50:5.1Then Moggallāna said to Māra, “I know you even when you’re like this, Wicked One. Do not think, ‘He doesn’t know me.’ You are Māra the Wicked. And you think, ‘This ascetic doesn’t really know me or see me when he tells me to come out. Not even the Teacher could recognize me so quickly, so how could a disciple?’”
mn50:6.1Then Māra thought, “This ascetic really does know me and see me when he tells me to come out.”
mn50:6.7Then Māra came up out of Moggallāna’s mouth and stood against the door. Moggallāna saw him there and said, “I see you even there, Wicked One. Do not think, ‘He doesn’t see me.’ That’s you, Wicked One, standing against the door.
mn50:8.1Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī.Dūsī the “corrupter” and Kāḷī the “dark lady”, an early mention of a goddess of that name. You were her son, which made you my nephew.
mn50:9.1At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.Kakusandha is mentioned also at SN12.7, SN15.20, DN14:1.4.1, DN32:3.6, and Theragatha 7 verse 490. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva. Of all the disciples of the Buddha Kakusandha, none were the equal of Venerable Vidhura in teaching Dhamma. And that’s how he came to be known as Vidhura.At AN3.20, vidhura is the cleverness of a shopkeeper in trade, illustrating the “indefatigable” mendicant in striving.
mn50:10.1But when Venerable Sañjīva had gone to a wilderness, or to the root of a tree, or to an empty hut, he easily attained the cessation of perception and feeling. Once upon a time, Sañjīva was sitting at the root of a certain tree having attained the cessation of perception and feeling. Some cowherds, shepherds, farmers, and passers-by saw him sitting there and said, ‘Oh lord, how incredible, how amazing! This ascetic passed away while seated. We should cremate him.’ They collected grass, wood, and cow-dung, heaped it all on Sañjīva’s body, set it on fire, and left.
mn50:11.1Then, when the night had passed, Sañjīva emerged from that attainment, shook out his robes, and, since it was morning, he robed up and entered the village for alms. Those cowherds, shepherds, farmers, and passers-by saw him wandering for alms and said, ‘Oh lord, how incredible, how amazing! This ascetic passed away while seated, and now he has come back to life!’ And that’s how he came to be known as Sañjīva.Sañjīva means “survivor”.
mn50:12.1Then it occurred to Māra Dūsī, ‘I don’t know the course of rebirth of these ethical mendicants of good character.The idiom āgatiṁ vā gatiṁ vā, literally “comings and goings”, refers to the “course of rebirth”. Why don’t I take possession of these brahmins and householders and say, “Come, all of you, abuse, attack, harass, and trouble the ethical mendicants of good character.Māra urges and encourages, but does not control their behavior, so they are still responsible for their deeds. Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’ And that’s exactly what he did.
mn50:13.1Then those brahmins and householders abused, attacked, harassed, and troubled the ethical mendicants of good character: ‘These shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, say, “We practice absorption meditation! We practice absorption meditation!” Shoulders drooping, downcast, and dopey, they meditate and concentrate and contemplate and ruminate.The phrase “meditate and concentrate and contemplate and ruminate” (jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti) uses a series of verbs from the same root as jhāna with different prefixes to satirical effect. See also AN6.46, AN11.9, and MN108:26.1. They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse. They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish. They’re just like a cat by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates as it hunts a mouse. They’re just like an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates. In the same way, these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, say, “We practice absorption meditation! We practice absorption meditation!” Shoulders drooping, downcast, and dopey, they meditate and concentrate and contemplate and ruminate.’
mn50:13.11Most of the people who died at that time—when their body broke up, after death—were reborn in a place of loss, a bad place, the underworld, hell.
mn50:14.1Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the mendicants: ‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī. He told them to abuse you in the hope of upsetting your minds so that he can find a vulnerability. Come, all of you mendicants, meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.These meditations counteract the tendency to anger. Meditate spreading a heart full of compassion … Meditate spreading a heart full of rejoicing … Meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.’
mn50:15.1When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated spreading a heart full of love … compassion … rejoicing … equanimity.
mn50:16.1Then it occurred to Māra Dūsī, ‘Even when I do this I don’t know the course of rebirth of these ethical mendicants of good character. Why don’t I take possession of these brahmins and householders and say, “Come, all of you, honor, respect, esteem, and venerate the ethical mendicants of good character. Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’Māra did not want to genuinely respect the mendicants, but to corrupt them with adulation.
mn50:17.1And that’s exactly what he did. Then those brahmins and householders honored, respected, esteemed, and venerated the ethical mendicants of good character.
mn50:17.5Most of the people who died at that time—when their body broke up, after death—were reborn in a good place, a heavenly realm.
mn50:18.1Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the mendicants: ‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī. He told them to venerate you in the hope of upsetting your minds so that he can find a vulnerability. Come, all you mendicants, meditate observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.’These meditations counteract attachment.
mn50:19.1When those mendicants were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.
mn50:20.1Then the Buddha Kakusandha robed up in the morning and, taking this bowl and robe, entered the village for alms with Venerable Vidhura as his second monk.
mn50:21.1Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open. Then Vidhura, with blood pouring from his cracked skull, still followed behind the Buddha Kakusandha.Yeva (“still”) has an adversative sense here (see AN3.82). Then the Buddha Kakusandha turned to gaze back, the way that elephants do, saying,Nāgāpalokitaṁ, the “elephant look”, was famously employed by the Buddha as he made his final departure from Vesālī (DN16:4.1.1). There is a similar Sanskrit term siṁhāvalokana, the “lion look”, said to be the slow glance back that a lion makes as he leaves his kill. ‘This Māra Dūsī knows no bounds.’ And as he was gazing, Māra Dūsī fell from that place and was reborn in the Great Hell.The Pali sahāpalokanāya makes it clear that Māra fell to hell while the Buddha was looking, not because he looked.
More details on hell are provided in MN129 and MN130.
mn50:22.1Now that Great Hell is known by three names: ‘Related to the Six Fields of Contact’ and also ‘The Impaling With Spikes’ and also ‘Individually Painful’.The sense of paccattavedaniya (“Individually Painful”) is clarified in the verses (MN50:24.5 below). Then the wardens of hell came to me and said, ‘When spike meets spike in your heart, you will know that you’ve been roasting in hell for a thousand years.’
mn50:23.1I roasted for many years, many centuries, many millennia in that Great Hell. For ten thousand years I roasted in the annex of that Great Hell, experiencing the pain called ‘this is emergence’.I think vuṭṭhānimaṁ (“this is emergence”) simply means the feeling that is experienced on “emergence” from the Great Hell to the annex. The commentary, however, says it means the “feeling that emerges as a result of kamma”. My body was in human form, but I had the head of a fish.
mn50:24.1What kind of hell was that,
where Dūsī was roasted
after attacking the disciple Vidhura
along with the brahmin Kakusandha?
mn50:24.5There were 100 iron spikes,
each one individually painful.
That’s the kind of hell
where Dūsī was roasted
after attacking the disciple Vidhura
along with the brahmin Kakusandha.
mn50:24.11Dark One, if you attack
a mendicant who directly knows this,
a disciple of the Buddha,
you’ll fall into suffering.
mn50:25.1There are mansions that last an eon
standing in the middle of a lake.
Sapphire-colored, brilliant,
they sparkle and shine.
Dancing there are nymphs
shining in all different colors.
mn50:25.7Dark One, if you attack
a mendicant who directly knows this,
a disciple of the Buddha,
you’ll fall into suffering.
mn50:26.1I’m the one who, urged by the Buddha,
shook the stilt longhouse of Migāra’s mother
with his big toe
as the Saṅgha of mendicants watched.SN51.14.
mn50:26.5Dark One, if you attack
a mendicant who directly knows this,
a disciple of the Buddha,
you’ll fall into suffering.
mn50:27.1I’m the one who shook the Palace of Victory
with his big toe
owing to psychic power,
inspiring deities to awe.MN37:11.4.
mn50:27.5Dark One, if you attack
a mendicant who directly knows this,
a disciple of the Buddha,
you’ll fall into suffering.
mn50:28.1I’m the one who asked Sakka
in the Palace of Victory:
‘Vāsava, I hope you recallIn MN37, Moggallāna calls him Kosiya, but Vāsava is also frequently used as vocative for Sakka.
the one who is freed through the ending of craving?’Moggallāna asked Sakka if he remembered the teaching on this topic that he had received from the Buddha (MN37:7.2).
The compound taṇhākkhayavimuttiyo is translated as a feminine plural by Norman in Elders’ Verses, but MN37:2.2 refers to “the mendicant who is freed” in singular. Resolve to taṇhākkhayavimutti yo; vimutti agrees with yo as the nominative singular of the masculine agent noun in -in, which occurs in the same phrase at AN4.38 and Iti 55 verse 4.
And I’m the one to whom Sakka
admitted the truth when asked.
mn50:28.7Dark One, if you attack
a mendicant who directly knows this,
a disciple of the Buddha,
you’ll fall into suffering.
mn50:29.1I’m the one who asked the Divinity
in the Hall of Justice before the assembly:This retells the events of SN6.5, but there there is no mention of the Hall of Justice.
‘Good sir, do you still have the same view
that you had in the past?
Or do you see the radiance
transcending the realm of divinity?’
mn50:29.7And I’m the one to whom the Divinity
truthfully admitted his progress:
‘Good fellow, I don’t have that view
that I had in the past.
mn50:29.11I see the radiance
transcending the realm of divinity.
So how could I say today
that I am permanent and eternal?’SN6.5.
mn50:29.15Dark One, if you attack
a mendicant who directly knows this,
a disciple of the Buddha,
you’ll fall into suffering.
mn50:30.1I’m the one who touched the peak of Mount Meru
using the power of meditative liberation.
I’ve visited the forests of the people
who dwell in the land east of Videha.
mn50:30.5Dark One, if you attack
a mendicant who directly knows this,
a disciple of the Buddha,
you’ll fall into suffering.
mn50:31.1Though a fire doesn’t think,
‘I’ll burn the fool!’
Still the fool who attacks
the fire gets burnt.
mn50:31.5In the same way, Māra,
in attacking the Realized One,
you’ll only burn yourself,
like a fool touching the flames.
mn50:31.9Māra’s done a bad thing
in attacking the Realized One.
Wicked One, do you imagine that
your wickedness won’t bear fruit?
mn50:31.13Your deeds heap up wickedness
that will last a long time, terminator!
Give up on the Buddha, Māra!
And hold no hope for the mendicants!”
mn50:31.17That is how, in the Bhesekaḷā grove,The commentary to Theragatha 20.1:69.1 says that this verse was added at the Council.
the mendicant condemned Māra.
That spirit, downcast,
disappeared right there.
1Evaṁ me sutaṁ — ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati.
Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho. Atha kho āyasmato mahāmoggallānassa etadahosi: "Kiṁ nu kho me kucchi garugaro viya? Māsācitaṁ maññe"ti. Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi.
Nisajja kho āyasmā mahāmoggallāno paccattaṁ yoniso manasākāsi.
2Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ kucchigataṁ koṭṭhamanupaviṭṭhaṁ. Disvāna māraṁ pāpimantaṁ etadavoca: "nikkhama, pāpima; nikkhama, pāpima. Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā"ti.
3Atha kho mārassa pāpimato etadahosi: "ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha: ‘nikkhama, pāpima; nikkhama, pāpima. Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā’ti. Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī"ti?
4Atha kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ etadavoca: "evampi kho tāhaṁ, pāpima, jānāmi, mā tvaṁ maññittho: ‘Na maṁ jānātī’ti. Māro tvamasi, pāpima; tuyhañhi, pāpima, evaṁ hoti: ‘ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha – nikkhama, pāpima; nikkhama, pāpima. Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyāti. Yopissa so satthā sopi maṁ neva khippaṁ jāneyya, kuto pana maṁ ayaṁ sāvako jānissatī’"ti?
5Atha kho mārassa pāpimato etadahosi: "jānameva kho maṁ ayaṁ samaṇo passaṁ evamāha: ‘nikkhama, pāpima; nikkhama, pāpima. Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā’"ti. Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi.
6Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ paccaggaḷe ṭhitaṁ; disvāna māraṁ pāpimantaṁ etadavoca: "etthāpi kho tāhaṁ, pāpima, passāmi; mā tvaṁ maññittho ‘Na maṁ passatī’ti. Eso tvaṁ, pāpima, paccaggaḷe ṭhito.
Bhūtapubbāhaṁ, pāpima, dūsī nāma māro ahosiṁ, tassa me kāḷī nāma bhaginī. Tassā tvaṁ putto. So me tvaṁ bhāgineyyo ahosi.
Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṁ sammāsambuddho loke uppanno hoti. Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā. Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṁ dhammadesanāya. Iminā kho evaṁ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi.
7Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṁ samāpajjati. Bhūtapubbaṁ, pāpima, āyasmā sañjīvo aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpanno nisinno hoti. Addasaṁsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpannaṁ nisinnaṁ; disvāna tesaṁ etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata, bho. Ayaṁ samaṇo nisinnakova kālaṅkato. Handa naṁ dahāmā’ti.
Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṁ datvā pakkamiṁsu. Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ piṇḍāya pāvisi. Addasaṁsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ piṇḍāya carantaṁ; disvāna nesaṁ etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata, bho. Ayaṁ samaṇo nisinnakova kālaṅkato, svāyaṁ paṭisañjīvito’ti. Iminā kho evaṁ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi.
8Atha kho, pāpima, dūsissa mārassa etadahosi: ‘imesaṁ kho ahaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā. Yannūnāhaṁ brāhmaṇagahapatike anvāviseyyaṁ — etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti. Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi: ‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti.
9Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti: ‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā "jhāyinosmā jhāyinosmā"ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma ulūko rukkhasākhāyaṁ mūsikaṁ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā "jhāyinosmā jhāyinosmā"ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā "jhāyinosmā jhāyinosmā"ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṁ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā "jhāyinosmā jhāyinosmā"ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā "jhāyinosmā jhāyinosmā"ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’ti.
10Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
11Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi: ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena — etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti. Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha. Karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … pe … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharatha, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharathā’ti.
12Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu. Karuṇāsahagatena cetasā … pe … muditāsahagatena cetasā … pe … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihariṁsu, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṁsu.
13Atha kho, pāpima, dūsissa mārassa etadahosi: ‘evampi kho ahaṁ karonto imesaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā, yannūnāhaṁ brāhmaṇagahapatike anvāviseyyaṁ: "etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran"’ti.
14Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi: ‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti. Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṁ karonti mānenti pūjenti.
15Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
16Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi: ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena: "etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran"ti. Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti.
17Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṁsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.
18Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṁ piṇḍāya pāvisi.
Atha kho, pāpima, dūsī māro aññataraṁ kumārakaṁ anvāvisitvā sakkharaṁ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṁ vobhindi. Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṁyeva bhagavantaṁ arahantaṁ sammāsambuddhaṁ piṭṭhito piṭṭhito anubandhi. Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho nāgāpalokitaṁ apalokesi: ‘Na vāyaṁ dūsī māro mattamaññāsī’ti. Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.
19Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti — chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi. Atha kho maṁ, pāpima, nirayapālā upasaṅkamitvā etadavocuṁ: ‘yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya. Atha naṁ tvaṁ jāneyyāsi: "vassasahassaṁ me niraye paccamānassā"’ti.
20So kho ahaṁ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṁ mahāniraye apacciṁ. Dasavassasahassāni tasseva mahānirayassa ussade apacciṁ vuṭṭhānimaṁ nāma vedanaṁ vediyamāno. Tassa mayhaṁ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. Evarūpaṁ sīsaṁ hoti, seyyathāpi macchassa.
21Kīdiso nirayo āsi,
yattha dūsī apaccatha;
Vidhuraṁ sāvakamāsajja,
kakusandhañca brāhmaṇaṁ.
22Sataṁ āsi ayosaṅkū,
sabbe paccattavedanā;
Īdiso nirayo āsi,
yattha dūsī apaccatha;
Vidhuraṁ sāvakamāsajja,
kakusandhañca brāhmaṇaṁ.
23Yo etamabhijānāti,
bhikkhu buddhassa sāvako;
Tādisaṁ bhikkhumāsajja,
kaṇha dukkhaṁ nigacchasi.
24Majjhe sarassa tiṭṭhanti,
vimānā kappaṭṭhāyino;
Veḷuriyavaṇṇā rucirā,
accimanto pabhassarā;
Accharā tattha naccanti,
puthu nānattavaṇṇiyo.
25Yo etamabhijānāti,
bhikkhu buddhassa sāvako;
Tādisaṁ bhikkhumāsajja,
kaṇha dukkhaṁ nigacchasi.
26Yo ve buddhena codito,
bhikkhu saṅghassa pekkhato;
Migāramātupāsādaṁ,
pādaṅguṭṭhena kampayi.
27Yo etamabhijānāti,
bhikkhu buddhassa sāvako;
Tādisaṁ bhikkhumāsajja,
kaṇha dukkhaṁ nigacchasi.
28Yo vejayantaṁ pāsādaṁ,
pādaṅguṭṭhena kampayi;
Iddhibalenupatthaddho,
saṁvejesi ca devatā.
29Yo etamabhijānāti,
bhikkhu buddhassa sāvako;
Tādisaṁ bhikkhumāsajja,
kaṇha dukkhaṁ nigacchasi.
30Yo vejayantapāsāde,
sakkaṁ so paripucchati;
Api vāsava jānāsi,
taṇhākkhayavimuttiyo;
Tassa sakko viyākāsi,
pañhaṁ puṭṭho yathātathaṁ.
31Yo etamabhijānāti,
bhikkhu buddhassa sāvako;
Tādisaṁ bhikkhumāsajja,
kaṇha dukkhaṁ nigacchasi.
32Yo brahmaṁ paripucchati,
sudhammāyābhito sabhaṁ;
Ajjāpi tyāvuso diṭṭhi,
yā te diṭṭhi pure ahu;
Passasi vītivattantaṁ,
brahmaloke pabhassaraṁ.
33Tassa brahmā viyākāsi,
anupubbaṁ yathātathaṁ;
Na me mārisa sā diṭṭhi,
yā me diṭṭhi pure ahu.
34Passāmi vītivattantaṁ,
brahmaloke pabhassaraṁ;
Sohaṁ ajja kathaṁ vajjaṁ,
ahaṁ niccomhi sassato.
35Yo etamabhijānāti,
bhikkhu buddhassa sāvako;
Tādisaṁ bhikkhumāsajja,
kaṇha dukkhaṁ nigacchasi.
36Yo mahāmeruno kūṭaṁ,
vimokkhena aphassayi;
Vanaṁ pubbavidehānaṁ,
ye ca bhūmisayā narā.
37Yo etamabhijānāti,
bhikkhu buddhassa sāvako;
Tādisaṁ bhikkhumāsajja,
kaṇha dukkhaṁ nigacchasi.
38Na ve aggi cetayati,
‘ ahaṁ bālaṁ ḍahāmī’ti;
Bālo ca jalitaṁ aggiṁ,
āsajja naṁ sa ḍayhati.
39Evameva tuvaṁ māra,
āsajja naṁ tathāgataṁ;
Sayaṁ ḍahissasi attānaṁ,
bālo aggiṁva samphusaṁ.
40Apuññaṁ pasavī māro,
āsajja naṁ tathāgataṁ;
Kiṁ nu maññasi pāpima,
na me pāpaṁ vipaccati.
41Karoto cīyati pāpaṁ,
cirarattāya antaka;
Māra nibbinda buddhamhā,
āsaṁ mākāsi bhikkhusu.
42Iti māraṁ atajjesi,
bhikkhu bhesakaḷāvane;
Tato so dummano yakkho,
tatthevantaradhāyathā"ti.
Māratajjanīyasuttaṁ niṭṭhitaṁ dasamaṁ.
Cūḷayamakavaggo niṭṭhito pañcamo.
43Sāleyya verañjaduve ca tuṭṭhi,
Cūḷamahādhammasamādānañca;
Vīmaṁsakā kosambi ca brāhmaṇo,
Dūsī ca māro dasamo ca vaggo.
44Mūlapariyāyo ceva,
sīhanādo ca uttamo;
Kakaco ceva gosiṅgo,
sāleyyo ca ime pañca.
Mūlapaṇṇāsakaṁ samattaṁ.