1Thus have I heard. On one occasion the venerable Mahā Moggallāna was living in the Bhagga country at Suṁsumāragira in the Bhesakaḷā Grove, the Deer Park.

Now on that occasion the venerable Mahā Moggallāna was walking up and down in the open. And on that occasion Māra the Evil One went into the venerable Mahā Moggallāna's belly and entered his bowels. Then the venerable Mahā Moggallāna considered thus: "Why is my belly so heavy? One would think it full of beans." Thus he left the walk and went into his dwelling, where he sat down on a seat made ready.

---

When he had sat down, he gave thorough attention to himself

2He saw that Māra the Evil One had gone into his belly and had entered his bowels. When he saw this, he said: "Come out, Evil One! Come out, Evil One! Do not harass the Tathāgata, do not harass the Tathāgata's disciple, or it will lead to your harm and suffering for a long time."

3Then Māra the Evil One thought: "This recluse does not know me, he does not see me when he says that. Even his teacher would not know me so soon, so how can this disciple know me?"

---

4Then the venerable Mahā Moggallāna said: "Even thus I know you, Evil One. Do not think: ‘He does not know me.’ You are Māra, Evil One. You were thinking thus, Evil One: ‘This recluse does not know me, he does not see me when he says that. Even his teacher would not know me so soon, so how can this disciple know me?’"

---

5Then Māra the Evil One thought: "The recluse knew me, he saw me when he said that," whereupon he came up from the venerable Mahā Moggallāna's mouth and stood against the door bar.

---

6The venerable Mahā Moggallāna saw him standing there and said: "I see you there too, Evil One. Do not think: ‘He does not see me.’ You are standing against the door bar, Evil One.

---

"It happened once, Evil One, that I was a Māra named Dūsī,[n.517] The name means "the Corrupter" or "the Corrupted One." In the Buddhist conception of the universe the position of Māra, like that of Mahā Brahmā, is a fixed one that is assumed by different individuals in accordance with their kamma. and I had a sister named Kālī. You were her son, so you were my nephew.

"Now on that occasion the Blessed One Kakusandha, accomplished and fully enlightened, had appeared in the world.[n.518] Kakusandha was the first Buddha to arise in this present cosmological cycle called the "Auspicious Age." He was followed by the Buddhas Konāgamaṇa and Kassapa, after whom the present Buddha Gotama arose. The Blessed One Kakusandha, accomplished and fully enlightened, had an auspicious pair of chief disciples named Vidhura and Sañjīva. Among all the disciples of the Blessed One Kakusandha, accomplished and fully enlightened, there was none equal to the venerable Vidhura in teaching the Dhamma. That was how the venerable Vidhura came to have the designation ‘Vidhura.’[n.519] The name means "the Unrivalled." But the venerable Sañjīva, gone to the forest or to the root of a tree or to an empty hut, entered without difficulty upon the cessation of perception and feeling.

7"It happened once, Evil One, that the venerable Sañjīva had seated himself at the root of a certain tree and entered upon the cessation of perception and feeling. Some cowherds, shepherds, ploughmen, and travellers saw the venerable Sañjīva sitting at the root of the tree having entered upon the cessation of perception and feeling, and they thought: ‘It is wonderful, sirs, it is marvellous! This recluse died while sitting. Let us cremate him.’ Then the cowherds, shepherds, ploughmen, and travellers collected grass, wood, and cowdung, and having piled it up against the venerable Sañjīva's body, they set fire to it and went on their way.

"Now, Evil One, when the night had ended, the venerable Sañjīva emerged from the attainment.[n.520] One who has attained to cessation, it seems, is not subject to injury or death within the attainment itself. At Vsm XXIII, 37 it is said that the attainment protects even his belongings such as his robes and seat from destruction. He shook his robe, and then, it being morning, he dressed, and taking his bowl and outer robe, he went into the village for alms. The cowherds, shepherds, ploughmen, and travellers saw the venerable Sañjīva wandering for alms, and they thought: ‘It is wonderful, sirs, it is marvellous! This recluse who died while sitting has come back to life!’ That was how the venerable Sañjīva came to have the designation ‘Sañjīva.’[n.521] The name means "the Survivor."

---

8"Then, Evil One, the Māra Dūsī considered thus: ‘There are these virtuous bhikkhus of good character, but I do not know their coming or their going. Let me now take possession of the brahmin householders, telling them: "Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity."’[n.522] That is, by causing defilements to arise in their minds, he will prevent them from escaping from saṁsāra.

9"Then, Evil One, the Māra Dūsī took possession of those brahmin householders, telling them: ‘Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.’ Then, when the Māra Dūsī had taken possession of the brahmin householders, they abused, reviled, scolded, and harassed the virtuous bhikkhus of good character thus:[n.523] MA takes pains to point out that Māra did not exercise control over their actions, in which case he alone would have been responsible and the brahmins could not have generated bad kamma by their deeds. Rather, Māra caused the brahmins to imagine scenes of the bhikkhus engaged in improper conduct, and this aroused their antagonism and induced them to harass the bhikkhus. Māra's intent in doing so was to make the bhikkhus give rise to anger and dejection. ‘These bald-pated recluses, these swarthy menial offspring of the Kinsman's feet,[n.524] "The Kinsman" (bandhu) is Brahmā, who was called thus by the brahmins because they regarded him as their primal ancestor. MA explains that it was a belief among the brahmins that they themselves were the offspring of Brahmā's mouth, the khattiyas of his breast, the vessas of his belly, the suddas of his legs, and samaṇas of the soles of his feet. claim: "We are meditators, we are meditators!" and with shoulders drooping, heads down and all limp, they meditate, premeditate, out-meditate, and mismeditate.[n.525] Jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Though the verbs individually do not have an established pejorative sense, the string is obviously intended as a denigration. At MN108 the four verbs are used to describe the meditation of one whose mind is obsessed by the five hindrances. Just as an owl on a branch waiting meditate, and mismeditate.[n.526a] Jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Though the verbs individually do not have an established pejorative sense, the string is obviously intended as a denigration. At MN108 the four verbs are used to describe the meditation of one whose mind is obsessed by the five hindrances. Just as an owl on a branch waiting for a mouse meditates, premeditates, out-meditates, and mismeditates, or just as a jackal on a river-bank waiting for fish meditates, premeditates, out-meditates, and mismeditates, or just as a cat, waiting for a mouse by an alley or drain or rubbish bin, meditates, premeditates, out-meditates, and mismeditates, or just as a donkey unladen, standing by a door-post or a dustbin or a drain, meditates, premeditates, out-meditates, and mismeditates, so too, these bald-pated recluses, these swarthy menial offspring of the Kinsman's feet, claim: "We are meditators, we are meditators!" and with shoulders drooping, heads down and all limp, they meditate, premeditate, out-meditate, and mismeditate.’

---

10Now, Evil One, on that occasion most of those human beings, when they died, reappeared on the dissolution of the body, after death, in a state of deprivation, in an unhappy destination, in perdition, even in hell.

11"Then the Blessed One Kakusandha, accomplished and fully enlightened, addressed the bhikkhus thus: ‘Bhikkhus, the Māra Dūsī has taken possession of the brahmin householders, telling them: "Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their mind whereby the Māra Dūsī may find an opportunity." Come, bhikkhus, abide pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to yourselves, abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. Abide pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity … abundant, exalted, immeasurable, without hostility and without ill will.’[n.526] The four brahmavihāras are the appropriate antidote for the hostility of others, as well as for the tendencies to anger and dejection in one's own mind.

12"So, Evil One, when those bhikkhus had been thus advised and instructed by the Blessed One Kakusandha, accomplished and fully enlightened, then, gone to the forest or to the root of a tree or to an empty hut, they abided pervading one quarter with a mind imbued with loving-kindness … with a mind imbued with compassion … with a mind imbued with appreciative joy … with a mind imbued with equanimity … without hostility and without ill will.

---

13"Then, Evil One, the Māra Dūsī considered thus: ‘Though I do as I am doing, still I do not know the coming or the going of these virtuous bhikkhus of good character. Let me now take possession of the brahmin householders, telling them: "Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity."’[n.527] This time Māra's intent was to cause the bhikkhus to fall victim to pride, complacency, and negligence.

14"Then, Evil One, the Māra Dūsī took possession of those brahmin householders, telling them: ‘Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.’ Then, when the Māra Dūsī had taken possession of the brahmin householders, they honoured, respected, revered, and venerated the virtuous bhikkhus of good character.

15Now, Evil One, on that occasion most of those human beings, when they died, reappeared on the dissolution of the body, after death, in a happy destination, even the heavenly world.

16"Then, Evil One, the Blessed One Kakusandha, accomplished and fully enlightened, addressed the bhikkhus thus: ‘Bhikkhus, the Māra Dūsī has taken possession of those brahmin householders, telling them: "Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity." Come, bhikkhus, abide contemplating foulness in the body, perceiving repulsiveness in nutriment, perceiving disenchantment with all the world, contemplating impermanence in all formations.’[n.528] MA quotes a sutta (AN 7:46/iv.46–53) stating that these four meditations are the antidotes, respectively, for sexual desire, craving for tastes, attraction to the world, and infatuation with gain, honour, and praise.

17"So, Evil One, when those bhikkhus had been thus advised and instructed by the Blessed One Kakusandha, accomplished and fully enlightened, then, gone to the forest or to the root of a tree or to an empty hut, they abided contemplating foulness in the body, perceiving repulsiveness in nutriment, perceiving disenchantment with all the world, contemplating impermanence in all formations.

18"Then, when it was morning, the Blessed One Kakusandha, accomplished and fully enlightened, dressed, and taking his bowl and outer robe, he went into the village for alms with the venerable Vidhura as his attendant.

"Then the Māra Dūsī took possession of a certain boy, and picking up a stone, he struck the venerable Vidhura on the head with it and cut his head. With blood running from his cut head, the venerable Vidhura followed close behind the Blessed One Kakusandha, accomplished and fully enlightened. Then the Blessed One Kakusandha, accomplished and fully enlightened, turned around and looked at him with the elephant look: ‘This Māra Dūsī knows no bounds.’ And with that look, Evil One, the Māra Dūsī fell from that place and reappeared in the Great Hell.[n.529] MA: The elephant look (nāgapalokita) means that without twisting his neck, he turns his whole body in order to look. The Māra Dūsī did not die because of the Buddha’s elephant look, but because the evil kamma he generated in wronging a great disciple cut off his life right on the spot.

19"Now, Evil One, there are three names for the Great Hell: the hell of the six bases for contact, the hell of the impalement with stakes, and the hell to be felt for oneself.[n.530] The Great Hell, also called Avīci, is described in greater detail in MN 130.16–19. Then, Evil One, the wardens of hell came up to me and said: ‘Good sir, when stake meets stake in your heart, then you will know: "I have been roasting in hell for a thousand years."’

20"For many a year, Evil One, for many a century, for many a millennium, I roasted in that Great Hell. For ten millennia I roasted in the auxiliary of that Great Hell, experiencing the feeling called that of emergence from ripening.[n.531] MA: This feeling, experienced in the auxiliary (ussada) of the Great Hell, is said to be more painful than the feelings experienced in the Great Hell itself. My body had the same form as a human body, Evil One, but my head had the form of a fish's head.

---

21"What can hell be well compared to
Wherein Dūsī roasted, assailant
Of Vidhura the disciple
And the brahmin Kakusandha?[n.532] The Buddha Kakusandha is called a brahmin in the sense of MN 39.24.

22Stakes of steel, even a hundred,
Each one suffered separately;
These can hell be well compared to
Wherein Dūsī roasted, assailant
Of Vidhura the disciple
And the brahmin Kakusandha.

23Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One's disciple
Who directly knows this fact.

24"In the middle of the ocean
There are mansions aeon-lasting,
Sapphire-shining, fiery-gleaming
With a clear translucent lustre,
Where iridescent sea-nymphs dance
In complex, intricate rhythms.

25Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One's disciple
Who directly knows this fact.

26"I am one who, when exhorted
By the Enlightened One in person,
Shook Migāra's Mother's Palace
With his toe, the Order watching.[n.533] The reference is to SN 51:14/v.269–70.

27Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One's disciple
Who directly knows this fact.

28"I am one who, wielding firmly
Strength of supernormal powers,
Shook all Vejayanta Palace
With his toe to incite the gods:[n.534] See MN 37.11.

29Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One's disciple
Who directly knows this fact.

30"I am one who, in that palace,
Posed to Sakka this question:
‘Do you know then, friend, deliverance
In craving's utter destruction?’
Whereupon Sakka then answered
Truly to the question asked him:[n.535] See MN 37.12.

31Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One's disciple
Who directly knows this fact.

32"I am one who thought of posing
Brahmā this question
In Sudhamma Hall in heaven:
‘Is there still found in you, friend,
The wrong view you once accepted?
Do you see the radiance
Surpassing that in the Brahmā-world?’

---

33Brahmā then answered my question
Truthfully and in due sequence:
‘There is found in me no longer,
Sir, the wrong view that once I held;

34Indeed I see the radiance
Surpassing that in the Brahmā-world.
Today how could I maintain
That I am permanent and eternal?’:[n.536] The reference is to SN 6:5/i.145.

35Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One's disciple
Who directly knows this fact.

36"I am one who, by liberation,
Has touched the peak of Mount Sineru,
Visited the Pubbavidehans’ grove
And whatever humans dwell on earth.[n.537] This verse refers to Ven. Moggallāna's mastery over the supernormal power of travelling in space like a bird.

37Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One's disciple
Who directly knows this fact.

38"There has never been found a fire
Which intends, ‘Let me burn the fool,’
But a fool who assaults a fire
Burns himself by his own doing.

39So it is with you, O Māra:
By assaulting the Tathāgata,
Like a fool who plays with fire
You only burn yourself alone.

40By assaulting the Tathāgata,
You generate much demerit.
Evil One, do you imagine
That your evil will not ripen?

41Doing thus, you store up evil
Which will last long, O End-maker!
Māra, shun the Enlightened One,
Play no more your tricks on bhikkhus."

42So the bhikkhu chastened Māra
In the Bhesakaḷā thicket
Whereupon the sombre spirit
Disappeared right then and 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.