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Majjhima Nikāya 50

Māratajjanīyasutta

The Rebuke of Māra · Translation: Bhikkhu Sujato, SuttaCentral

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thenAtha indeedkho, O evil onepāpima, of Dūsīdūsissa of Māramārassa this occurred toetadahosi:
even thus‘evampi indeedkho Iahaṁ doingkaronto of theseimesaṁ of monksbhikkhūnaṁ of ethical onessīlavantānaṁ of good characterkalyāṇadhammānaṁ indeed notneva I knowjānāmi comingāgatiṁ orvā goinggatiṁ orvā, why don't Iyannūnāhaṁ brahmins and householdersbrāhmaṇagahapatike I should take possession ofanvāviseyyaṁ:
come“etha, you alltumhe monksbhikkhū ethical onessīlavante of good characterkalyāṇadhamme honorsakkarotha respectgaruṁ makekarotha esteemmānetha veneratepūjetha,
hopefullyappeva indeednāma by you alltumhehi of those being honoredsakkariyamānānaṁ of those being respectedgarukariyamānānaṁ of those being esteemedmāniyamānānaṁ of those being veneratedpūjiyamānānaṁ there would besiyā of mindcittassa alterationaññathattaṁ, so thatyathā thattaṁ Dūsīdūsī Māramāro would getlabhetha a vulnerabilityotāran”’ti.

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.”’

thenAtha indeedkho thosete, evil onepāpima, corruptdūsī Māramāro brahmins and householdersbrāhmaṇagahapatike possessedanvāvisi:
come‘etha, youtumhe monksbhikkhū virtuoussīlavante of good characterkalyāṇadhamme honorsakkarotha respectgaruṁ makekarotha esteemmānetha veneratepūjetha,
hopefullyappeva indeednāma by youtumhehi being honoredsakkariyamānānaṁ being respectedgarukariyamānānaṁ being esteemedmāniyamānānaṁ being veneratedpūjiyamānānaṁ there may besiyā of mindcittassa alterationaññathattaṁ, so thatyathā thattaṁ corruptdūsī Māramāro might getlabhetha an openingotāran’ti.
thenAtha indeedkho thosete, evil onepāpima, brahmins and householdersbrāhmaṇagahapatikā possessedanvāviṭṭhā by corruptdūsinā Māramārena monksbhikkhū virtuoussīlavante of good characterkalyāṇadhamme honorsakkaronti respectgaruṁ makekaronti esteemmānenti veneratepūjenti.
whoYe indeedkho thenpana, evil onepāpima, at thattena timesamayena peoplemanussā deathkālaṁ makekaronti for the most partyebhuyyena of the bodykāyassa breaking upbhedā afterparaṁ deathmaraṇā to a good placesugatiṁ heavenlysaggaṁ worldlokaṁ were rebornupapajjanti.

And that’s exactly what he did. 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.

thenAtha indeedkho, O evil onepāpima, Kakusandhakakusandho the Blessed Onebhagavā the perfected onearahaṁ the fully awakened Buddhasammāsambuddho the mendicantsbhikkhū addressedāmantesi:
have been possessed‘anvāviṭṭhā indeedkho, O mendicantsbhikkhave, the brahmins and householdersbrāhmaṇagahapatikā by Dūsīdūsinā by Māramārena:
come“etha, youtumhe mendicantsbhikkhū virtuoussīlavante of good qualitieskalyāṇadhamme veneratesakkarotha respectgaruṁ makekarotha honormānetha worshippūjetha,
hopingappeva indeednāma by youtumhehi being veneratedsakkariyamānānaṁ being respectedgarukariyamānānaṁ being honoredmāniyamānānaṁ being worshippedpūjiyamānānaṁ there may besiyā of mindcittassa a changeaññathattaṁ, so thatyathā thattaṁ Dūsīdūsī Māramāro might obtainlabhetha a vulnerabilityotāran”ti.
comeEtha, youtumhe, O mendicantsbhikkhave, observing the uglinessasubhānupassino in the bodykāye meditateviharatha, in foodāhāre perceiving the repulsivenesspaṭikūlasaññino, in the whole worldsabbaloke perceiving dissatisfactionanabhiratisaññino, in all conditionssabbasaṅkhāresu observing the impermanenceaniccānupassino’ti.

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.’

thenAtha indeedkho thosete, O Evil Onepāpima, mendicantsbhikkhū by Kakusandhakakusandhena by the Blessed Onebhagavatā by the Worthy Onearahatā by the fully awakened onesammāsambuddhena thusevaṁ being instructedovadiyamānā thusevaṁ being advisedanusāsiyamānā gone to the wildernessaraññagatāpi gone to the root of a treerukkhamūlagatāpi gone to an empty hutsuññāgāragatāpi observing the uglinessasubhānupassino in the bodykāye they meditatedvihariṁsu, in foodāhāre perceiving repulsivenesspaṭikūlasaññino, with the whole worldsabbaloke perceiving dissatisfactionanabhiratisaññino, in all conditionssabbasaṅkhāresu observing impermanenceaniccānupassino.

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.

thenAtha indeedkho, O evil onepāpima, Kakusandhakakusandho the Blessed Onebhagavā the worthy onearahaṁ the fully awakened onesammāsambuddho in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking bowl and robepattacīvaramādāya with the venerableāyasmatā Vidhuravidhurena as second monkpacchāsamaṇena the villagegāmaṁ for almspiṇḍāya enteredpāvisi.

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.

thenAtha indeedkho, O Evil Onepāpima, Dūsīdūsī Māramāro a certainaññataraṁ boykumārakaṁ having possessedanvāvisitvā a rocksakkharaṁ having picked upgahetvā of the venerableāyasmato of Vidhuravidhurassa on the headsīse gave a blowpahāramadāsi; the headsīsaṁ cracked openvobhindi.
thenAtha indeedkho, O Evil Onepāpima, the venerableāyasmā Vidhuravidhuro with crackedbhinnena with headsīsena with bloodlohitena with pouringgaḷantena Kakusandha himselfkakusandhaṁyeva the Blessed Onebhagavantaṁ the Worthy Onearahantaṁ the Fully Self-Awakened Onesammāsambuddhaṁ from behindpiṭṭhito from behindpiṭṭhito followedanubandhi.
thenAtha indeedkho, O Evil Onepāpima, Kakusandhakakusandho the Blessed Onebhagavā the Worthy Onearahaṁ the Fully Self-Awakened Onesammāsambuddho the elephant-looknāgāpalokitaṁ looked backapalokesi:
not‘na thisvāyaṁ Dūsīdūsī Māramāro knew the measuremattamaññāsī’ti.
and while gazingSahāpalokanāya andca thenpana, O Evil Onepāpima, Dūsīdūsī Māramāro from thattamhā andca from placeṭhānā fellcavi and in the Great Hellmahānirayañca was rebornupapajji.

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.

of thatTassa indeedkho nowpana, O Evil Onepāpima, of the Great Hellmahānirayassa threetayo namesnāmadheyyā arehonti—
related to the six fields of contactchaphassāyataniko and alsoitipi, the impaling with spikessaṅkusamāhato and alsoitipi, uniquely painfulpaccattavedaniyo and alsoitipi.
thenAtha indeedkho memaṁ, O Evil Onepāpima, the wardens of hellnirayapālā having approachedupasaṅkamitvā said thisetadavocuṁ:
when‘yadā indeedkho to youte, dear sirmārisa, with a spikesaṅkunā a spikesaṅku in the hearthadaye should meetsamāgaccheyya.
thenAtha itnaṁ youtvaṁ you will knowjāneyyāsi:
for a thousand years“vassasahassaṁ Ime in hellniraye while being roastedpaccamānassā”’ti.

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.’

ISo indeedkho Iahaṁ, O Evil Onepāpima, manybahūni yearsvassāni manybahūni centuriesvassasatāni manybahūni millenniavassasahassāni in thattasmiṁ in the Great Hellmahāniraye I roastedapacciṁ.
for ten thousand yearsDasavassasahassāni of that verytasseva of the Great Hellmahānirayassa in the annexussade I roastedapacciṁ called 'this is emergence'vuṭṭhānimaṁ namednāma painvedanaṁ experiencingvediyamāno.
myTassa mymayhaṁ, O Evil Onepāpima, of such a kindevarūpo bodykāyo washoti, just asseyyathāpi of a humanmanussassa.
of such a kindEvarūpaṁ headsīsaṁ washoti, just asseyyathāpi of a fishmacchassa.

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 kindKīdiso hellnirayo wasāsi,
whereyattha Dūsīdūsī was roastedapaccatha;
VidhuraVidhuraṁ after attacking the disciplesāvakamāsajja,
and Kakusandhakakusandhañca brahminbrāhmaṇaṁ.
hundredSataṁ wereāsi iron spikesayosaṅkū,
allsabbe uniquely painfulpaccattavedanā;
suchĪdiso hellnirayo wasāsi,
whereyattha Dūsīdūsī was roastedapaccatha;
VidhuraVidhuraṁ after attacking the disciplesāvakamāsajja,
and Kakusandhakakusandhañca brahminbrāhmaṇaṁ.
whoYo directly knows thisetamabhijānāti,
mendicantbhikkhu of the Buddhabuddhassa disciplesāvako;
suchTādisaṁ after attacking a mendicantbhikkhumāsajja,
Dark Onekaṇha sufferingdukkhaṁ you will fall intonigacchasi.

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.

in the middleMajjhe of a lakesarassa they standtiṭṭhanti,
mansionsvimānā lasting an eonkappaṭṭhāyino;
sapphire-coloredVeḷuriyavaṇṇā brilliantrucirā,
they sparkleaccimanto they shinepabhassarā;
nymphsAccharā theretattha dancenaccanti,
manyputhu in all different colorsnānattavaṇṇiyo.
whoYo directly knows thisetamabhijānāti,
mendicantbhikkhu of the Buddhabuddhassa disciplesāvako;
suchTādisaṁ if you attack a mendicantbhikkhumāsajja,
Dark Onekaṇha sufferingdukkhaṁ you will fall intonigacchasi.

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.

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