中部第 50 经（Sujato 英译）第 1 阅读页 · The Warning to Māra · 1/2

Middle Discourses 50Middle Discourses 50The Warning to MāraThe Warning to Māra

So I have heard.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 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.At that time Moggallāna was walking mindfully in the open air.

Now at that time Māra the Wicked had got inside Moggallāna’s belly.Now at that time Māra the Wicked had got inside Moggallāna’s belly.Moggallāna thought,Moggallāna thought,“Why now is my belly so very heavy,“Why now is my belly so very heavy,

like I’ve just eaten a load of beans?”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,Then he stepped down from the walking path, entered his dwelling, sat down on the seat spread out,and investigated inside himself.and investigated inside himself.

He saw that Māra the Wicked had got inside his belly.He saw that Māra the Wicked had got inside his belly.So he said to Māra,So he said to Māra,“Come out, Wicked One,“Come out, Wicked One,

come out!come out!Do not harass the Realized One or his disciple.Do not harass the Realized One or his disciple.Don’t create lasting harm and suffering for yourself!”Don’t create lasting harm and suffering for yourself!”

Then Māra thought,Then Māra thought,“This ascetic doesn’t really know me or see me when he tells me to come out.“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?”Not even the Teacher could recognize me so quickly, so how could a disciple?”

Then Moggallāna said to Māra,Then Moggallāna said to Māra,“I know you even when you’re like this, Wicked One. Do not think,“I know you even when you’re like this, Wicked One. Do not think,‘He doesn’t know me.’‘He doesn’t know me.’

You are Māra the Wicked.You are Māra the Wicked.And you think,And you think,‘This ascetic doesn’t really know me or see me when he tells me to come out.‘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?’”Not even the Teacher could recognize me so quickly, so how could a disciple?’”Then Māra thought,Then Māra thought,“This ascetic really does know me and see me when he tells me to come out.”“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.Then Māra came up out of Moggallāna’s mouth and stood against the door.Moggallāna saw him thereMoggallāna saw him thereand said,and said,

“I see you even there, Wicked One. Do not think,“I see you even there, Wicked One. Do not think,‘He doesn’t see me.’‘He doesn’t see me.’That’s you, Wicked One, standing against the door.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.Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī.You were her son,You were her son,which made you my nephew.which made you my nephew.

At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.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.Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.Of all the disciples of the Buddha Kakusandha,Of all the disciples of the Buddha Kakusandha,

none were the equal of Venerable Vidhura in teaching Dhamma.none were the equal of Venerable Vidhura in teaching Dhamma.And that’s how he came to be known as Vidhura.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.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.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 thereSome cowherds, shepherds, farmers, and passers-by saw him sitting thereand said,and said,

‘Oh lord, how incredible, how amazing!‘Oh lord, how incredible, how amazing!This ascetic passed away while seated.This ascetic passed away while seated.We should cremate him.’We should cremate him.’

They collected grass, wood, and cow-dung, heaped it all on Sañjīva’s body, set it on fire, and left.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.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 almsThose cowherds, shepherds, farmers, and passers-by saw him wandering for alms

and said,and said,‘Oh lord, how incredible, how amazing!‘Oh lord, how incredible, how amazing!This ascetic passed away while seated, and now he has come back to life!’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.And that’s how he came to be known as Sañjīva.Then it occurred to Māra Dūsī,Then it occurred to Māra Dūsī,‘I don’t know the course of rebirth of these ethical mendicants of good character.‘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,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.“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.”’Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’

And that’s exactly what he did.And that’s exactly what he did.Then those brahmins and householders abused, attacked, harassed, and troubled the ethical mendicants of good character: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.‘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.They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse.They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish.They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish.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.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.

They’re just like an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates.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.’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.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: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.‘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.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.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 compassion …Meditate spreading a heart full of rejoicing …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.’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 …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 …compassion …rejoicing …rejoicing …

equanimity.equanimity.Then it occurred to Māra Dūsī,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,‘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.“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.”’Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’And that’s exactly what he did.And that’s exactly what he did.

Then those brahmins and householders honored, respected, esteemed, and venerated the ethical mendicants of good character.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.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: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.‘Mendicants, the brahmins and householders have been possessed by Māra Dūsī.He told them to venerate youHe told them to venerate youin the hope of upsetting your minds so that he can find a vulnerability.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.’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.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 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 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 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,Then the Buddha Kakusandha turned to gaze back, the way that elephants do, saying,‘This Māra Dūsī knows no limit.’‘This Māra Dūsī knows no limit.’And as he was gazing, Māra Dūsī fell from that place and was reborn in the Great Hell.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: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’.‘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,Then the wardens of hell came to me and said,

‘When spike meets spike in your heart,‘When spike meets spike in your heart,you will know thatyou will know thatyou’ve been roasting in hell for a thousand years.’you’ve been roasting in hell for a thousand years.’

I roasted for many years, many centuries, many millennia in that Great Hell.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’.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,My body was in human form,

but I had the head of a fish.but I had the head of a fish.What kind of hell was that,What kind of hell was that,where Dūsī was roastedwhere Dūsī was roasted

after attacking the disciple Vidhuraafter attacking the disciple Vidhuraalong with the brahmin Kakusandha?along with the brahmin Kakusandha?There were 100 iron spikes,There were 100 iron spikes,

each one uniquely painful.each one uniquely painful.That’s the kind of hellThat’s the kind of hellwhere Dūsī was roastedwhere Dūsī was roasted

after attacking the disciple Vidhuraafter attacking the disciple Vidhura