MN 50 The Condemnation of Māra

Reference Translation by Bhikkhu Sujato (CC0).

So I have heard.

At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.

At that time Moggallāna was walking mindfully in the open air.

Now at that time Māra the Wicked had got inside Moggallāna’s belly.

Moggallāna thought,

“Why now is my belly so very heavy,

like I’ve just eaten a load of beans?”

Then he stepped down from the walking path, entered his dwelling, sat down on the seat spread out,

and investigated inside himself.

He 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!”

Then Māra thought,

“This ascetic doesn’t really know me or see me when he tells me to come out.

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Not even the Teacher could recognize me so quickly, so how could a disciple?”

Then 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.

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Not even the Teacher could recognize me so quickly, so how could a disciple?’”

Then Māra thought,

“This ascetic really does know me and see me when he tells me to come out.”

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Then 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.

Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī.

You were her son,

which made you my nephew.

At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.

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.

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.

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.

Then, 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.

Then it occurred to Māra Dūsī,

‘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, abuse, attack, harass, and trouble the ethical mendicants of good character.

Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’

And that’s exactly what he did.

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Then 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.

They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse.

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They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish.

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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.

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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.’

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.

Then 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.

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.’

When 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.

Then 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.”’

And that’s exactly what he did.

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Then those brahmins and householders honored, respected, esteemed, and venerated the ethical mendicants of good character.

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.

Then 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.’

When 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.

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.

Then 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.

Then the Buddha Kakusandha turned to gaze back, the way that elephants do, saying,

‘This Māra Dūsī knows no limit.’

And as he was gazing, Māra Dūsī fell from that place and was reborn in the Great Hell.

Now that Great Hell is known by three names:

‘Related to the Six Fields of Contact’ and also ‘The Impaling With Spikes’ and also ‘Uniquely Painful’.

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.’

I 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’.

My body was in human form,

but I had the head of a fish.

What kind of hell was that,

where Dūsī was roasted

after attacking the disciple Vidhura

along with the brahmin Kakusandha?

There were 100 iron spikes,

each one uniquely painful.

That’s the kind of hell

where Dūsī was roasted

after attacking the disciple Vidhura

along with the brahmin Kakusandha.

Dark One, if you attack

a mendicant who directly knows this,

a disciple of the Buddha,

you’ll fall into suffering.

There 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.

Dark One, if you attack

a mendicant who directly knows this,

a disciple of the Buddha,

you’ll fall into suffering.

I’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.

Dark One, if you attack

a mendicant who directly knows this,

a disciple of the Buddha,

you’ll fall into suffering.

I’m the one who shook the Palace of Victory

with his big toe

owing to psychic power,

inspiring deities to awe.

Dark One, if you attack

a mendicant who directly knows this,

a disciple of the Buddha,

you’ll fall into suffering.

I’m the one who asked Sakka

in the Palace of Victory:

‘Vāsava, I hope you recall

the one who is freed through the ending of craving?’

And I’m the one to whom Sakka

admitted the truth when asked.

Dark One, if you attack

a mendicant who directly knows this,

a disciple of the Buddha,

you’ll fall into suffering.

I’m the one who asked the Divinity

in the Hall of Clear Right before the assembly:

‘Respectable sir, do you still have the same view

that you had in the past?

Or do you see the radiance

surpassing the realm of divinity?’

And 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.

I see the radiance

surpassing the realm of divinity.

So how could I say today

that I am permanent and eternal?’

Dark One, if you attack

a mendicant who directly knows this,

a disciple of the Buddha,

you’ll fall into suffering.

I’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.

Dark One, if you attack

a mendicant who directly knows this,

a disciple of the Buddha,

you’ll fall into suffering.

Though a fire doesn’t think,

‘I’ll burn the fool!’

Still the fool who attacks

the fire gets burnt.

In the same way, Māra,

in attacking the Realized One,

you’ll only burn yourself,

like a fool touching the flames.

Māra’s done a bad thing

in attacking the Realized One.

Wicked One, do you imagine that

your wickedness won’t bear fruit?

Your deeds heap up wickedness

that will last a long time, terminator!

Give up on the Buddha, Māra!

And hold no hope for the mendicants!”

That is how, in the Bhesekaḷā grove,

the mendicant condemned Māra.

That spirit, downcast,

disappeared right there.

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Evaṁ 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.

Addasā 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.

Atha 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?

Atha 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?

Atha 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.

Addasā 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.

Āyasmā 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.

Atha 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.

Atha 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.

Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

Atha 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.

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.

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.

Atha 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.

Atha 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.

Ye kho pana, pāpima, tena samayena manussā kālaṁ karonti yebhuyyena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.

Atha 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.

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.

Atha 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.

Tassa 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.

So 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.

Kīdiso nirayo āsi,

yattha dūsī apaccatha;

Vidhuraṁ sāvakamāsajja,

kakusandhañca brāhmaṇaṁ.

Sataṁ āsi ayosaṅkū,

sabbe paccattavedanā;

Īdiso nirayo āsi,

yattha dūsī apaccatha;

Vidhuraṁ sāvakamāsajja,

kakusandhañca brāhmaṇaṁ.

Yo etamabhijānāti,

bhikkhu buddhassa sāvako;

Tādisaṁ bhikkhumāsajja,

kaṇha dukkhaṁ nigacchasi.

Majjhe sarassa tiṭṭhanti,

vimānā kappaṭṭhāyino;

Veḷuriyavaṇṇā rucirā,

accimanto pabhassarā;

Accharā tattha naccanti,

puthu nānattavaṇṇiyo.

Yo etamabhijānāti,

bhikkhu buddhassa sāvako;

Tādisaṁ bhikkhumāsajja,

kaṇha dukkhaṁ nigacchasi.

Yo ve buddhena codito,

bhikkhu saṅghassa pekkhato;

Migāramātupāsādaṁ,

pādaṅguṭṭhena kampayi.

Yo etamabhijānāti,

bhikkhu buddhassa sāvako;

Tādisaṁ bhikkhumāsajja,

kaṇha dukkhaṁ nigacchasi.

Yo vejayantaṁ pāsādaṁ,

pādaṅguṭṭhena kampayi;

Iddhibalenupatthaddho,

saṁvejesi ca devatā.

Yo etamabhijānāti,

bhikkhu buddhassa sāvako;

Tādisaṁ bhikkhumāsajja,

kaṇha dukkhaṁ nigacchasi.

Yo vejayantapāsāde,

sakkaṁ so paripucchati;

Api vāsava jānāsi,

taṇhākkhayavimuttiyo;

Tassa sakko viyākāsi,

pañhaṁ puṭṭho yathātathaṁ.

Yo etamabhijānāti,

bhikkhu buddhassa sāvako;

Tādisaṁ bhikkhumāsajja,

kaṇha dukkhaṁ nigacchasi.

Yo brahmaṁ paripucchati,

sudhammāyābhito sabhaṁ;

Ajjāpi tyāvuso diṭṭhi,

yā te diṭṭhi pure ahu;

Passasi vītivattantaṁ,

brahmaloke pabhassaraṁ.

Tassa brahmā viyākāsi,

anupubbaṁ yathātathaṁ;

Na me mārisa sā diṭṭhi,

yā me diṭṭhi pure ahu.

Passāmi vītivattantaṁ,

brahmaloke pabhassaraṁ;

Sohaṁ ajja kathaṁ vajjaṁ,

ahaṁ niccomhi sassato.

Yo etamabhijānāti,

bhikkhu buddhassa sāvako;

Tādisaṁ bhikkhumāsajja,

kaṇha dukkhaṁ nigacchasi.

Yo mahāmeruno kūṭaṁ,

vimokkhena aphassayi;

Vanaṁ pubbavidehānaṁ,

ye ca bhūmisayā narā.

Yo etamabhijānāti,

bhikkhu buddhassa sāvako;

Tādisaṁ bhikkhumāsajja,

kaṇha dukkhaṁ nigacchasi.

Na ve aggi cetayati,

‘ahaṁ bālaṁ ḍahāmī’ti;

Bālo ca jalitaṁ aggiṁ,

āsajja naṁ sa ḍayhati.

Evameva tuvaṁ māra,

āsajja naṁ tathāgataṁ;

Sayaṁ ḍahissasi attānaṁ,

bālo aggiṁva samphusaṁ.

Apuññaṁ pasavī māro,

āsajja naṁ tathāgataṁ;

Kiṁ nu maññasi pāpima,

na me pāpaṁ vipaccati.

Karoto cīyati pāpaṁ,

cirarattāya antaka;

Māra nibbinda buddhamhā,

āsaṁ mākāsi bhikkhusu.

Iti māraṁ atajjesi,

bhikkhu bhesakaḷāvane;

Tato so dummano yakkho,

tatthevantaradhāyathā”ti.

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.