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Majjhima Nikāya 50

Māratajjanīyasutta

The Rebuke of Māra · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ venerableāyasmā Mahāmoggallānamahāmoggallāno among the Bhaggasbhaggesu was stayingviharati at Crocodile's Bellowsusumāragire in Bhesakaḷā's Woodbhesakaḷāvane in the deer parkmigadāye.

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 thatTena indeedkho nowpana at the timesamayena venerableāyasmā Mahāmoggallānamahāmoggallāno in the open airabbhokāse walkscaṅkamati.
at thatTena indeedkho nowpana at the timesamayena Māramāro the Wickedpāpimā of the venerableāyasmato of Mahāmoggallānamahāmoggallānassa entered the bellykucchigato ishoti entered the intestineskoṭṭhamanupaviṭṭho.
thenAtha indeedkho of the venerableāyasmato of Mahāmoggallānamahāmoggallānassa this occurredetadahosi:
why“kiṁ nownu indeedkho myme bellykucchi very heavygarugaro likeviya?
a load of beansMāsācitaṁ I thinkmaññe”ti.
thenAtha indeedkho venerableāyasmā Mahāmoggallānamahāmoggallāno from the walking pathcaṅkamā having descendedorohitvā dwellingvihāraṁ having enteredpavisitvā spread outpaññatte on the seatāsane sat downnisīdi.

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,

having sat downNisajja indeedkho Venerableāyasmā Mahāmoggallānamahāmoggallāno personallypaccattaṁ wiselyyoniso attended mentallymanasākāsi.
he sawAddasā indeedkho Venerableāyasmā Mahāmoggallānamahāmoggallāno Māramāraṁ the Wicked Onepāpimantaṁ having entered the bellykucchigataṁ entered the stomachkoṭṭhamanupaviṭṭhaṁ.
having seenDisvāna Māramāraṁ the Wicked Onepāpimantaṁ said thisetadavoca:
come out“nikkhama, Wicked Onepāpima;
come outnikkhama, Wicked Onepāpima.
do notMā the Realized Onetathāgataṁ you should harassvihesesi, do notmā the disciple of the Realized Onetathāgatasāvakaṁ.
do notMā for youte may there beahosi for a long timedīgharattaṁ to harmahitāya to sufferingdukkhāyā”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!”

thenAtha indeedkho of Māramārassa the Evil Onepāpimato this occurredetadahosi:
not knowing“ajānameva indeedkho memaṁ thisayaṁ asceticsamaṇo not seeingapassaṁ speaks thusevamāha:
come out‘nikkhama, Evil Onepāpima;
come outnikkhama, Evil Onepāpima.
do notMā the Tathāgatatathāgataṁ harassvihesesi, do notmā disciple of the Tathāgatatathāgatasāvakaṁ.
do notMā for youte may it beahosi for a long timedīgharattaṁ for harmahitāya for sufferingdukkhāyā’ti.
who if to himYopissa thatso Teachersatthā even hesopi memaṁ notneva quicklykhippaṁ would knowjāneyya, howkuto thenpana memaṁ thisayaṁ disciplesāvako will knowjānissatī”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?”

thenAtha indeedkho venerableāyasmā Mahāmoggallānamahāmoggallāno Māramāraṁ the Wicked Onepāpimantaṁ said thisetadavoca:
even thus“evampi indeedkho I youtāhaṁ, Wicked Onepāpima, I knowjānāmi, do notmā youtvaṁ thoughtmaññittho:
not‘na memaṁ he knowsjānātī’ti.
you areMāro you aretvamasi, Wicked Onepāpima;
for you indeedtuyhañhi, Wicked Onepāpima, thusevaṁ it ishoti:
not knowing indeed‘ajānameva indeedkho memaṁ thisayaṁ asceticsamaṇo not seeingapassaṁ thus saysevamāha—
come outnikkhama, Wicked Onepāpima;
come outnikkhama, Wicked Onepāpima.
do notMā the Tathāgatatathāgataṁ harassvihesesi, do notmā the Tathāgata's discipletathāgatasāvakaṁ.
do notMā to youte wasahosi for a long timedīgharattaṁ for harmahitāya for sufferingdukkhāyāti.
who indeedYopissa heso teachersatthā he toosopi memaṁ not indeedneva quicklykhippaṁ would knowjāneyya, howkuto thenpana memaṁ thisayaṁ disciplesāvako will knowjānissatī’”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?’”

thenAtha indeedkho of Māramārassa of the evil onepāpimato this occurred to him:etadahosi:
knowing indeed“jānameva indeedkho memaṁ thisayaṁ asceticsamaṇo seeingpassaṁ speaks thus:evamāha:
come out,‘nikkhama, evil one;pāpima;
come out,nikkhama, evil one.pāpima.
do notMā the Tathāgatatathāgataṁ you harassvihesesi, do notmā the Tathāgata's disciple.tathāgatasāvakaṁ.
let there notMā for youte beahosi for a long timedīgharattaṁ for harmahitāya for suffering.'”dukkhāyā’”ti.
thenAtha indeedkho Māramāro the evil onepāpimā of the venerableāyasmato of Mahāmoggallānamahāmoggallānassa from the mouthmukhato having come outuggantvā at the doorpostpaccaggaḷe stood.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.

he sawAddasā indeedkho venerableāyasmā Mahāmoggallānamahāmoggallāno Māramāraṁ the Wicked Onepāpimantaṁ against the doorpaccaggaḷe standingṭhitaṁ;
having seendisvāna Māramāraṁ the Wicked Onepāpimantaṁ said thisetadavoca:
even here“etthāpi indeedkho I youtāhaṁ, Wicked Onepāpima, I seepassāmi; do notmā youtvaṁ you thoughtmaññittho
not‘na memaṁ he seespassatī’ti.
thatEso youtvaṁ, Wicked Onepāpima, against the doorpaccaggaḷe standingṭhito.

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.

in the past I wasBhūtapubbāhaṁ, Wicked Onepāpima, Dūsīdūsī namednāma a Māramāro I wasahosiṁ, of thattassa to meme Kāḷīkāḷī namednāma a sisterbhaginī.
of herTassā youtvaṁ a sonputto.
therefore youSo to meme youtvaṁ a nephewbhāgineyyo you wereahosi.

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 thatTena indeedkho thenpana, O evil onepāpima, at the timesamayena Kakusandhakakusandho the Blessed Onebhagavā the perfected onearahaṁ the fully awakened Buddhasammāsambuddho in the worldloke arisenuppanno washoti.
of KakusandhaKakusandhassa indeedkho thenpana, O evil onepāpima, of the Blessed Onebhagavato of the perfected onearahato of the fully awakened Buddhasammāsambuddhassa named Vidhura and Sañjīvavidhurasañjīvaṁ namednāma a pair of disciplessāvakayugaṁ there wasahosi foremostaggaṁ a fine pairbhaddayugaṁ.
as many asYāvatā indeedkho thenpana, O evil onepāpima, of Kakusandhakakusandhassa of the Blessed Onebhagavato of the perfected onearahato of the fully awakened Buddhasammāsambuddhassa disciplessāvakā.
among themTesu notna andca anyonekoci with Venerableāyasmatā Vidhuravidhurena equalsamasamo ishoti that isyadidaṁ in teaching Dhammadhammadesanāya.
by thisIminā indeedkho thusevaṁ, O evil onepāpima, by way ofpariyāyena of Venerableāyasmato Vidhuravidhurassa as Vidhuravidhuroteva the designationsamaññā aroseudapādi.

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.

VenerableĀyasmā butpana, O Evil Onepāpima, Sañjīvasañjīvo gone to a wildernessaraññagatopi gone to the root of a treerukkhamūlagatopi gone to an empty hutsuññāgāragatopi easilyappakasireneva cessation of perception and feelingsaññāvedayitanirodhaṁ attainssamāpajjati.
once upon a timeBhūtapubbaṁ, O Evil Onepāpima, Venerableāyasmā Sañjīvasañjīvo at a certainaññatarasmiṁ at the root of a treerukkhamūle cessation of perception and feelingsaññāvedayitanirodhaṁ attainedsamāpanno sittingnisinno washoti.
sawAddasaṁsu indeedkho, O Evil Onepāpima, cowherdsgopālakā shepherdspasupālakā farmerskassakā passers-bypathāvino Venerableāyasmantaṁ Sañjīvasañjīvaṁ at a certainaññatarasmiṁ at the root of a treerukkhamūle cessation of perception and feelingsaññāvedayitanirodhaṁ attainedsamāpannaṁ sittingnisinnaṁ;
having seendisvāna of themtesaṁ this occurredetadahosi:
how incredible‘acchariyaṁ indeedvata oh lordbho, how amazingabbhutaṁ indeedvata, oh lordbho.
thisAyaṁ asceticsamaṇo while seatednisinnakova passed awaykālaṅkato.
come nowHanda himnaṁ we should crematedahāmā’ti.
thenAtha indeedkho thosete, O Evil Onepāpima, cowherdsgopālakā shepherdspasupālakā farmerskassakā passers-bypathāvino grass andtiṇañca wood andkaṭṭhañca cow-dung andgomayañca having collectedsaṅkaḍḍhitvā of Venerableāyasmato Sañjīvasañjīvassa on the bodykāye having heapedupacinitvā fireaggiṁ having givendatvā leftpakkamiṁsu.

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.

thenAtha indeedkho, O Evil Onepāpima, Venerableāyasmā Sañjīvasañjīvo of thattassā nightrattiyā by the passingaccayena from thattāya attainmentsamāpattiyā having emergedvuṭṭhahitvā robescīvarāni having shaken outpapphoṭetvā in the morningpubbaṇhasamayaṁ having robednivāsetvā having taken bowl and robepattacīvaramādāya villagegāmaṁ for almspiṇḍāya enteredpāvisi.
they sawAddasaṁsu indeedkho thosete, O Evil Onepāpima, cowherdsgopālakā shepherdspasupālakā farmerskassakā passers-bypathāvino Venerableāyasmantaṁ Sañjīvasañjīvaṁ for almspiṇḍāya wanderingcarantaṁ;
having seendisvāna to themnesaṁ this occurredetadahosi:
how incredible‘acchariyaṁ indeedvata oh lordbho, how amazingabbhutaṁ indeedvata, oh lordbho.
thisAyaṁ asceticsamaṇo while seatednisinnakova passed awaykālaṅkato, and now hesvāyaṁ has come back to lifepaṭisañjīvito’ti.
by thisIminā indeedkho thusevaṁ, O Evil Onepāpima, waypariyāyena of Venerableāyasmato Sañjīvasañjīvassa Sañjīva indeedsañjīvoteva designationsamaññā aroseudapādi.

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.

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