Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati. At that time Moggallāna was walking in the open air.
Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho. Now at that time Māra the Wicked had got inside Moggallāna’s belly. Atha kho āyasmato mahāmoggallānassa etadahosi: Moggallāna thought, “kiṁ nu kho me kucchi garugaro viya? “Why now is my belly so very heavy, Māsācitaṁ maññe”ti. like I’ve just eaten a load of beans?” Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi. Then he stepped down from the walking path, entered his dwelling, sat down on the seat spread out, Nisajja kho āyasmā mahāmoggallāno paccattaṁ yoniso manasākāsi. and looked reflexively for the cause. *_paccattaṃ yoniso manasākāsi_: lit. reflected back on himself according to the origin. On [yoniso manasikāra] see [MN 2](https://suttas.hillsidehermitage.org/?q=mn2).
Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ kucchigataṁ koṭṭhamanupaviṭṭhaṁ. He saw that Māra the Wicked had got inside his belly. Disvāna māraṁ pāpimantaṁ etadavoca: So he said to Māra, “nikkhama, pāpima; “Come out, Wicked One, nikkhama, pāpima. come out! Mā tathāgataṁ vihesesi, mā tathāgatasāvakaṁ. Do not harass the Realized One or his disciple. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Don’t create lasting harm and suffering for yourself!”
Atha kho mārassa pāpimato etadahosi: Then Māra thought, “ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha: “This ascetic doesn’t really know me or see me when he tells me to come out. ‘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? Not even the Teacher could recognize me so quickly, so how could a disciple?”
Atha kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ etadavoca: Then Moggallāna said to Māra, “evampi kho tāhaṁ, pāpima, jānāmi, mā tvaṁ maññittho: “I know you even when you’re like this, Wicked One. Do not think, ‘na maṁ jānātī’ti. ‘He doesn’t know me.’ Māro tvamasi, pāpima; You are Māra the Wicked. tuyhañhi, pāpima, evaṁ hoti: And you think, ‘ajānameva kho maṁ ayaṁ samaṇo apassaṁ evamāha—‘This ascetic doesn’t really know me or see me when he tells me to come out. 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? Not even the Teacher could recognize me so quickly, so how could a disciple?’”
Atha kho mārassa pāpimato etadahosi: Then Māra thought, “jānameva kho maṁ ayaṁ samaṇo passaṁ evamāha: “This ascetic really does know me and see me when he tells me to come out.” ‘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. Then Māra came up out of Moggallāna’s mouth and stood against the door bar. Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ paccaggaḷe ṭhitaṁ; Moggallāna saw him there disvāna māraṁ pāpimantaṁ etadavoca: and said, “etthāpi kho tāhaṁ, pāpima, passāmi; mā tvaṁ maññittho “I see you even there, Wicked One. Do not think, ‘na maṁ passatī’ti. ‘He doesn’t see me.’ Eso tvaṁ, pāpima, paccaggaḷe ṭhito. That’s you, Wicked One, standing against the door bar.
Bhūtapubbāhaṁ, pāpima, dūsī nāma māro ahosiṁ, tassa me kāḷī nāma bhaginī. Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī. Tassā tvaṁ putto. You were her son, So me tvaṁ bhāgineyyo ahosi. which made you my nephew.
Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṁ sammāsambuddho loke uppanno hoti. At that time Kakusandha, the Blessed One, the Arahant, the fully awakened Buddha arose in the world. Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva. Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā. Of all the disciples of the Buddha Kakusandha, Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṁ dhammadesanāya. none were the equal of Venerable Vidhura in teaching Dhamma. Iminā kho evaṁ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi. And that’s how he came to be known as Vidhura.
Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṁ samāpajjati. But 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. Bhūtapubbaṁ, pāpima, āyasmā sañjīvo aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpanno nisinno hoti. Once upon a time, Venerable Sañjīva was sitting at the root of a certain tree having attained the cessation of perception-and-feeling. Addasaṁsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpannaṁ nisinnaṁ; Some cowherds, shepherds, farmers, and passers-by saw him sitting there disvāna tesaṁ etadahosi: and said, ‘acchariyaṁ vata bho, abbhutaṁ vata, bho. ‘Oh, how incredible, how amazing! Ayaṁ samaṇo nisinnakova kālaṅkato. This ascetic passed away while seated. Handa naṁ dahāmā’ti. We should cremate him.’ Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṁ datvā pakkamiṁsu. They collected grass, wood, and cow-dung, heaped it all on Venerable Sañjīva’s body, set it on fire, and left.
Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ piṇḍāya pāvisi. Then, when the night had passed, Venerable Sañjīva emerged from that attainment, shook out his robes, and, since it was morning, he robed up and entered the village for alms. Addasaṁsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ piṇḍāya carantaṁ; Those cowherds, shepherds, farmers, and passers-by saw him wandering for alms disvāna nesaṁ etadahosi: and said, ‘acchariyaṁ vata bho, abbhutaṁ vata, bho. ‘Oh, how incredible, how amazing! Ayaṁ samaṇo nisinnakova kālaṅkato, svāyaṁ paṭisañjīvito’ti. This ascetic passed away while seated, and now he has come back to life!’ Iminā kho evaṁ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi. And that’s how he came to be known as Sañjīva. *“Revival”.
Atha kho, pāpima, dūsissa mārassa etadahosi: Then it occurred to Māra Dūsī, ‘imesaṁ kho ahaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā. ‘I don’t know the course of rebirth of these virtuous bhikkhus of good character. Yannūnāhaṁ brāhmaṇagahapatike anvāviseyyaṁ—Why don’t I take possession of these brahmins and householders and say, etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. “Come, all of you, abuse, attack, harass, and trouble the virtuous bhikkhus of good character. Appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti. Hopefully by doing this we can disconcert their minds so that Māra Dūsī can find a vulnerability.”’ Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi: And that’s exactly what he did. ‘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, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti: Then those brahmins and householders abused, attacked, harassed, and troubled the virtuous bhikkhus of good character: ‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. ‘These shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, say, “We practice jhāna! We practice jhāna!” Slouching, downcast, and dopey, they meditate and contemplate and cogitate and ruminate. *The four verbs at the end are all variants of _jhāyati_, which means “meditate”, in its original etymology (from Latin _meditatio_ from a verb _meditari_, meaning “to think, contemplate, devise, ponder”). See [“What the Jhānas Actually Are”](https://www.hillsidehermitage.org/what-the-jhanas-actually-are/) and [this follow-up writing.](https://www.reddit.com/r/HillsideHermitage/comments/1e2hztc/on_thinking_about_jh%C4%81na_by_ven_thanissaro/) Seyyathāpi nāma ulūko rukkhasākhāyaṁ mūsikaṁ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; They’re just like an owl on a branch, which meditates and contemplates and cogitates and ruminates as it hunts a mouse. 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; They’re just like a jackal on a river-bank, which meditates and contemplates and cogitates and ruminates as it hunts a fish. 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; They’re just like a cat by an alley or a drain or a dustbin, which meditates and contemplates and cogitates and ruminates as it hunts a mouse. 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; They’re just like an unladen donkey by an alley or a drain or a dustbin, meditates and contemplates and cogitates and ruminates. evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’ti. In the same way, these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, say, “We practice jhāna! We practice jhāna!” Slouching, downcast, and dopey, they meditate and contemplate and cogitate and ruminate.’
Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Most 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.
Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi: Then Kakusandha the Blessed One, the Arahant, the fully awakened Buddha, addressed the bhikkhus: ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena—‘Bhikkhus, the brahmins and householders have been possessed by Māra Dūsī. 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. He told them to abuse you in the hope of disconcerting your minds so that he can find a vulnerability. 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. Come, all of you bhikkhus, abide having pervaded with a mind of friendliness the first direction, likewise second, likewise third, likewise the fourth. In the same way above, below, across, everywhere, abide having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will. *[“Pervading the World with Friendliness”](https://www.hillsidehermitage.org/pervading-the-world-with-friendliness/) Karuṇāsahagatena cetasā …pe… Abide having pervaded with a mind of compassion … muditāsahagatena cetasā …pe… Abide having pervaded with a mind of contentment … 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. Abide having pervaded with a mind of equanimity the first direction, likewise the second, likewise the third, likewise the fourth. In the same way above, below, across, everywhere, abide having pervaded the whole world with a mind of equanimity—abundant, expansive, immeasurable, free of enmity and ill will.
Atha 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. When those bhikkhus 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 abided having pervaded the whole world with a mind of friendliness … Karuṇāsahagatena cetasā …pe… compassion … muditāsahagatena cetasā …pe… contentment … 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. equanimity.
Atha kho, pāpima, dūsissa mārassa etadahosi: Then it occurred to Māra Dūsī, ‘evampi kho ahaṁ karonto imesaṁ bhikkhūnaṁ sīlavantānaṁ kalyāṇadhammānaṁ neva jānāmi āgatiṁ vā gatiṁ vā, yannūnāhaṁ brāhmaṇagahapatike anvāviseyyaṁ: ‘Even when I do this I don’t know the course of these virtuous bhikkhus of good character. Why don’t I take possession of these brahmins and householders and say, “etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha, “Come, all of you, honor, respect, esteem, and venerate the virtuous bhikkhus of good character. appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran”’ti. Hopefully by doing this we can disconcert their minds so that Māra Dūsī can find a vulnerability.”’
Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi: And that’s exactly what he did. ‘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. Then those brahmins and householders honored, respected, esteemed, and venerated the virtuous bhikkhus of good character.
Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Most of the people who died at that time—when their body broke up, after death—were reborn in a good place, a heavenly realm.
Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho bhikkhū āmantesi: Then Kakusandha the Blessed One, the Arahant, the fully awakened Buddha, addressed the bhikkhus: ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena: ‘Bhikkhus, the brahmins and householders have been possessed by Māra Dūsī. “etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṁ karotha mānetha pūjetha, He told them to venerate you appeva nāma tumhehi sakkariyamānānaṁ garukariyamānānaṁ māniyamānānaṁ pūjiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran”ti. in the hope of disconcerting your minds so that he can find a vulnerability. Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti. Come, all you bhikkhus, abide maintaining perspective of the non-beauty of the body, perceiving the disagreeability of nutriment, perceiving dissatisfaction with the whole world, and maintaining perspective of the impermanence of all determinations.’ *[“Beautiful Side of Ugly, Living Side of Death”](https://www.youtube.com/watch?v=EwxRFPkurhI), [“Seeing Anicca in Dukkha, Not Delighting in the Whole World”](https://www.youtube.com/watch?v=6PTgJKrrAVA&pp=ygUaaGlsbHNpZGUgaGVybWl0YWdlIGRlbGlnaHQ%3D). On “determinations” (_saṅkhāra_) see [“A King Without a Kingdom”](https://www.youtube.com/watch?v=XJC6QxDqfck).
Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṁ ovadiyamānā evaṁ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṁsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino. When those bhikkhus 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 abided maintaining perspective of the non-beauty of the body, perceiving the disagreeability of nutriment, perceiving dissatisfaction with the whole world, and maintaining perspective of the impermanence of all determinations.
Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṁ piṇḍāya pāvisi. Then 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.
Atha kho, pāpima, dūsī māro aññataraṁ kumārakaṁ anvāvisitvā sakkharaṁ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṁ vobhindi. Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open. Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṁyeva bhagavantaṁ arahantaṁ sammāsambuddhaṁ piṭṭhito piṭṭhito anubandhi. Then Vidhura, with blood pouring from his cracked skull, still followed behind the Buddha Kakusandha. Atha kho, pāpima, kakusandho bhagavā arahaṁ sammāsambuddho nāgāpalokitaṁ apalokesi: Then the Buddha Kakusandha turned to gaze back, the way that elephants do, saying, ‘na vāyaṁ dūsī māro mattamaññāsī’ti. ‘This Māra Dūsī knows no bounds.’ Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji. And as he was gazing, Māra Dūsī fell from that place and was reborn in the Great Hell.
Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti—Now that Great Hell is known by three names: chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi. ‘The Six Fields of Contact’ and also ‘The Impaling With Spikes’ and also ‘Felt Individually’. Atha kho maṁ, pāpima, nirayapālā upasaṅkamitvā etadavocuṁ: Then the wardens of hell came to me and said, ‘yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya. ‘When spike meets spike in your heart, Atha naṁ tvaṁ jāneyyāsi: you will know that “vassasahassaṁ me niraye paccamānassā”’ti. you’ve been roasting in hell for a thousand years.’
So kho ahaṁ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṁ mahāniraye apacciṁ. I roasted for many years, many centuries, many millennia in that Great Hell. Dasavassasahassāni tasseva mahānirayassa ussade apacciṁ vuṭṭhānimaṁ nāma vedanaṁ vediyamāno. For ten thousand years I roasted in the annex of that Great Hell, experiencing the feeling called ‘this is emergence’. Tassa mayhaṁ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. My body was in human form, Evarūpaṁ sīsaṁ hoti, seyyathāpi macchassa. but I had the head of a fish.
Kīdiso nirayo āsi, What kind of hell was that, yattha dūsī apaccatha; where Dūsī was roasted Vidhuraṁ sāvakamāsajja, after attacking the disciple Vidhura kakusandhañca brāhmaṇaṁ. along with the brahmin Kakusandha?
Sataṁ āsi ayosaṅkū, There were 100 iron spikes, sabbe paccattavedanā; each one felt individually. Īdiso nirayo āsi, That’s the kind of hell yattha dūsī apaccatha; where Dūsī roasted Vidhuraṁ sāvakamāsajja, after attacking the disciple Vidhura kakusandhañca brāhmaṇaṁ. along with the brahmin Kakusandha.
Yo etamabhijānāti, Dark One, if you attack bhikkhu buddhassa sāvako; a bhikkhu who knows this, Tādisaṁ bhikkhumāsajja, a disciple of the Buddha, kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering.
Majjhe sarassa tiṭṭhanti, There are mansions that last an eon vimānā kappaṭṭhāyino; standing in the middle of a lake. Veḷuriyavaṇṇā rucirā, Sapphire-colored, brilliant, accimanto pabhassarā; they sparkle and shine. Accharā tattha naccanti, Dancing there are nymphs puthu nānattavaṇṇiyo. shining in all different colors.
Yo etamabhijānāti, Dark One, if you attack bhikkhu buddhassa sāvako; a bhikkhu who knows this, Tādisaṁ bhikkhumāsajja, a disciple of the Buddha, kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering.
Yo ve buddhena codito, I’m the one who, urged by the Buddha, bhikkhu saṅghassa pekkhato; shook the stilt longhouse of Migāra’s mother Migāramātupāsādaṁ, with his big toe pādaṅguṭṭhena kampayi. as the Saṅgha of bhikkhus watched.
Yo etamabhijānāti, Dark One, if you attack bhikkhu buddhassa sāvako; a bhikkhu who knows this, Tādisaṁ bhikkhumāsajja, a disciple of the Buddha, kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering.
Yo vejayantaṁ pāsādaṁ, I’m the one who shook the Palace of Victory pādaṅguṭṭhena kampayi; with his big toe Iddhibalenupatthaddho, owing to psychic power, saṁvejesi ca devatā. inspiring deities to awe.
Yo etamabhijānāti, Dark One, if you attack bhikkhu buddhassa sāvako; a bhikkhu who knows this, Tādisaṁ bhikkhumāsajja, a disciple of the Buddha, kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering.
Yo vejayantapāsāde, I’m the one who asked Sakka sakkaṁ so paripucchati; in the Palace of Victory: Api vāsava jānāsi, ‘Vāsava, I hope you recall taṇhākkhayavimuttiyo; the liberation through the destruction of craving?’ Tassa sakko viyākāsi, And I’m the one to whom Sakka pañhaṁ puṭṭho yathātathaṁ. admitted the truth when asked.
Yo etamabhijānāti, Dark One, if you attack bhikkhu buddhassa sāvako; a bhikkhu who knows this, Tādisaṁ bhikkhumāsajja, a disciple of the Buddha, kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering.
Yo brahmaṁ paripucchati, I’m the one who asked Brahmā sudhammāyābhito sabhaṁ; in the Hall of Justice before the assembly: Ajjāpi tyāvuso diṭṭhi, ‘Friend, do you still have the same view yā te diṭṭhi pure ahu; that you had in the past? Passasi vītivattantaṁ, Or do you see the radiance brahmaloke pabhassaraṁ. transcending the Brahmā realm?’
Tassa brahmā viyākāsi, And I’m the one to whom Brahmā anupubbaṁ yathātathaṁ; truthfully admitted his progress: Na me mārisa sā diṭṭhi, ‘Good sir, I don’t have that view yā me diṭṭhi pure ahu. that I had in the past.
Passāmi vītivattantaṁ, I see the radiance brahmaloke pabhassaraṁ; transcending the Brahmā realm. Sohaṁ ajja kathaṁ vajjaṁ, So how could I say today ahaṁ niccomhi sassato. that I am permanent and eternal?’
Yo etamabhijānāti, Dark One, if you attack bhikkhu buddhassa sāvako; a bhikkhu who knows this, Tādisaṁ bhikkhumāsajja, a disciple of the Buddha, kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering.
Yo mahāmeruno kūṭaṁ, I’m the one who, by liberation, vimokkhena aphassayi; touched the peak of mount Meru. Vanaṁ pubbavidehānaṁ, I’ve visited the forests of the people ye ca bhūmisayā narā. who dwell in the Eastern Continent.
Yo etamabhijānāti, Dark One, if you attack bhikkhu buddhassa sāvako; a bhikkhu who knows this, Tādisaṁ bhikkhumāsajja, a disciple of the Buddha, kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering.
Na ve aggi cetayati, Though a fire doesn’t think, ‘ahaṁ bālaṁ ḍahāmī’ti; ‘I’ll burn the fool!’ Bālo ca jalitaṁ aggiṁ, Still the fool who attacks āsajja naṁ sa ḍayhati. the fire gets burnt.
Evameva tuvaṁ māra, In the same way, Māra, āsajja naṁ tathāgataṁ; in attacking the Realized One, Sayaṁ ḍahissasi attānaṁ, you’ll only burn yourself, bālo aggiṁva samphusaṁ. like a fool touching the flames.
Apuññaṁ pasavī māro, Māra’s done a bad thing āsajja naṁ tathāgataṁ; in attacking the Realized One. Kiṁ nu maññasi pāpima, Wicked One, do you imagine that na me pāpaṁ vipaccati. your wickedness won’t bear fruit?
Karoto cīyati pāpaṁ, Your actions heap up wickedness cirarattāya antaka; that will last a long time, terminator! Māra nibbinda buddhamhā, Give up on the Buddha, Māra! āsaṁ mākāsi bhikkhusu. And hold no hope for the bhikkhus!”
Iti māraṁ atajjesi, That is how, in the Bhesekaḷā grove, bhikkhu bhesakaḷāvane; the bhikkhu rebuked Māra. Tato so dummano yakkho, That spirit, downcast, tatthevantaradhāyathā”ti. disappeared right there!
Māratajjanīyasuttaṁ niṭṭhitaṁ dasamaṁ.
Cūḷayamakavaggo niṭṭhito pañcamo.
Tassuddānaṁ
Sāleyya verañjaduve ca tuṭṭhi, Cūḷamahādhammasamādānañca; Vīmaṁsakā kosambi ca brāhmaṇo, Dūsī ca māro dasamo ca vaggo.
Idaṁ vaggānamuddānaṁ
Mūlapariyāyo ceva, sīhanādo ca uttamo; Kakaco ceva gosiṅgo, sāleyyo ca ime pañca.
Mūlapaṇṇāsakaṁ samattaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn50