The Rebuke of Māra · Translation: Bhikkhu Sujato, SuttaCentral
Parallels & more translations on SuttaCentral
This text has no word-by-word glosses yet — opening it has queued them. Reload in a few minutes.
Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
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.
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.
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,
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.
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!”
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?
Then 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?”
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?
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. Not even the Teacher could recognize me so quickly, so how could a disciple?’”
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.
Then Māra thought, “This ascetic really does know me and see me when he tells me to come out.” Then Māra came up out of Moggallāna’s mouth and stood against the door.
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.
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.
Bhūtapubbāhaṁ, pāpima, dūsī nāma māro ahosiṁ, tassa me kāḷī nāma bhaginī. Tassā tvaṁ putto. So me tvaṁ bhāgineyyo ahosi.
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.
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.
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.
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.
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.
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.
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.
Page 1 of 4 · Next ›
Lite mode — plain HTML for e-readers and old browsers. Full version