經號:   
   (中部50經 更新)
中部50經/應該被呵責的魔經(雙小品[5])(莊春江譯)
  我聽到這樣
  有一次尊者大目犍連住在婆祇國蘇蘇馬拉山之配沙卡拉林的鹿野苑。
  當時,尊者大目犍連在露天處經行
  當時,魔波旬到尊者大目犍連的腹部,進入腹腔。
  那時,尊者大目犍連這麼想:
  「為何我的腹部會重重的呢?好像堆積了豆子般。」
  那時,尊者大目犍連從經行下來,進入住處,在設置好的座位坐下。坐好後,尊者大目犍連如理作意自己。尊者大目犍連看見魔波旬到腹部,進入腹腔。看見後,對魔波旬這麼說:
  「出去!波旬!出去!波旬!不要傷害如來,不要[傷害]如來弟子,不要成為你的長久不利與苦。」
  那時,魔波旬這麼想:
  「這位沙門不知道我、沒看見而這麼說:『出去!波旬!出去!波旬!不要傷害如來,不要[傷害]如來弟子,不要成為你的長久不利與苦。』即使他的大師也不能很快地知道我,這位弟子將從哪裡知道我?」
  那時,尊者大目犍連對魔波旬這麼說:
  「波旬!這樣我也知道你,你不要想:『他不知道我。』波旬!你是魔,波旬!不要這麼想:『這位沙門不知道我、沒看見而這麼說:「出去!波旬!出去!波旬!不要傷害如來,不要[傷害]如來弟子,不要成為你的長久不利與苦。」即使他的大師也不能很快地知道我,這位弟子將從哪裡知道我?』」
  那時,魔波旬這麼想:
  「這位沙門知道我、看見而這麼說:『出去!波旬!出去!波旬!不要傷害如來,不要[傷害]如來弟子,不要成為你的長久不利與苦。』」
  那時,魔波旬上升到尊者大目犍連的嘴後,站在喉嚨處。
  那時,尊者大目犍連看到魔波旬站在喉嚨處。看見後,對魔波旬這麼說:
  「波旬!我看見你在那裡,你不要想:『他不知道我。』波旬!你站在喉嚨處。波旬!從前,我是名叫度細(敗德者)的魔,那時,我的姊妹名叫葛麗(黑),那時,你是其子,你是我的外甥。波旬!當時,拘留孫世尊阿羅漢遍正覺者出現於世間。波旬!拘留孫世尊、阿羅漢、遍正覺者的第一雙賢、雙弟子名叫毘樓(無可比擬者)、薩尼(復活者)。又,波旬!所有拘留孫世尊、阿羅漢、遍正覺者的弟子,他們之中在法的教說上沒有任何人與尊者毘樓等同的,波旬!這樣,以此法門,尊者毘樓有毘樓的稱呼。
  又,波旬!尊者薩尼走到林野,或走到樹下,或走到空屋,容易地入想受滅定。波旬!從前,尊者薩尼坐在林野的樹下入想受滅定。波旬!牧牛者、家畜看守者、農夫、路人看見尊者薩尼坐在林野的樹下入想受滅定。看見後,他們這麼想:『實在不可思議啊,先生!實在未曾有啊,先生!這位沙門坐著死了,來吧!讓我們火化他。』那時,波旬!那些牧牛者、家畜看守者、農夫、路人收集草與柴以及牛糞,堆積在尊者薩尼身上,點火後離開。
  波旬!那時,當那一夜過去了,尊者薩尼從那個等至出來,拍拍衣服後,在午前時穿好衣服後,取衣鉢,為了托鉢進入村落。波旬!那些牧牛者、家畜看守者、農夫、路人看見尊者薩尼為了托鉢而行。看見後,他們這麼想:『實在不可思議啊,先生!實在未曾有啊,先生!這位沙門已坐著死了,隔天又復活了。』波旬!這樣,以此法門,尊者薩尼有薩尼的稱呼。
  波旬!那時,魔度細這麼想:『我不知道這些持戒、善法比丘們的來處或趣處,讓我佔有婆羅門屋主[,告訴他們]:「來!請你們辱罵、誹謗、激怒、傷害持戒、善法比丘們,或許,當持戒、善法比丘們被你們辱罵、誹謗、激怒、傷害時,他們會有心的變動,依之,魔度細會獲得機會。」』
  波旬!那時,魔度細佔有那些婆羅門屋主[,告訴他們]:『來!請你們辱罵、誹謗、激怒、傷害持戒、善法比丘們,或許,當持戒、善法比丘們被你們辱罵、誹謗、激怒、傷害時,他們會有心的變動,依之,魔度細會獲得機會。』
  波旬!那時,那些被魔度細佔有的婆羅門屋主辱罵、誹謗、激怒、傷害持戒、善法比丘們:『這些卑賤、黑色、親族腳子孫禿頭假沙門[宣稱]:「我們是禪修者,我們是禪修者。」而垂肩、低頭、被麻醉地禪修、出禪修、向下禪修、離禪修。猶如貓頭鷹在樹枝上探求老鼠而禪修、出禪修、向下禪修、離禪修,同樣的,這些卑賤、黑色、親族腳子孫的禿頭假沙門[宣稱]:「我們是禪修者,我們是禪修者。」而垂肩、低頭、被麻醉地禪修、出禪修、向下禪修、離禪修。猶如狐狼在河岸邊探求魚而禪修、出禪修、向下禪修、離禪修,同樣的,這些卑賤、黑色、親族腳子孫的禿頭假沙門[宣稱]:「我們是禪修者,我們是禪修者。」而垂肩、低頭、被麻醉地禪修、出禪修、向下禪修、離禪修。猶如貓在間隙、下水道、垃圾堆中探求老鼠而禪修、出禪修、向下禪修、離禪修,同樣的,這些卑賤、黑色、親族腳子孫的禿頭假沙門[宣稱]:「我們是禪修者,我們是禪修者。」而垂肩、低頭、被麻醉地禪修、出禪修、向下禪修、離禪修。猶如被切斷載運的驢子,在間隙、下水道、垃圾堆中而禪修、出禪修、向下禪修、離禪修,同樣的,這些卑賤、黑色、親族腳子孫的禿頭假沙門[宣稱]:「我們是禪修者,我們是禪修者。」而垂肩、低頭、被麻醉地禪修、出禪修、向下禪修、離禪修。』波旬!當時,大多數的那些人死了,以身體的崩解,死後往生到苦界惡趣下界、地獄。
  波旬!那時,拘留孫世尊、阿羅漢、遍正覺者召喚比丘們:『比丘們!婆羅門屋主門被魔度細佔有[,告訴他們]:「來!請你們辱罵、誹謗、激怒、傷害持戒、善法比丘們,或許,當持戒、善法比丘們被你們辱罵、誹謗、激怒、傷害時,他們會有心的變動,依之,魔度細會獲得機會。」來!比丘們!你們以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。以與悲俱行之心……(中略)以與喜悅俱行之心……(中略)以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與平靜俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。』
  波旬!那時,當那些比丘被拘留孫世尊、阿羅漢、遍正覺者這麼教誡、教示時,走到林野,或走到樹下,或走到空屋,以與慈俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與慈俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。以與悲俱行之心……(中略)以與喜悅俱行之心……(中略)以與平靜俱行之心遍滿一方後而住,像這樣第二方,像這樣第三方,像這樣第四方,像這樣上下、橫向、到處,對一切如對自己,以與平靜俱行之心,以廣大、以出眾、以無量、以無怨恨、以無惡意之心遍滿全部世間後而住。
  波旬!那時,魔度細這麼想:『當我這麼做時,我[仍]不知道這些持戒、善法比丘們的來處或趣處,讓我佔有婆羅門屋主[,告訴他們]:「來!請你們恭敬、尊重、尊敬、崇敬持戒、善法比丘們,或許,當持戒、善法比丘們被你們恭敬、尊重、尊敬、崇敬時,他們會有心的變動,依之,魔度細會獲得機會。」』
  波旬!那時,魔度細佔有那些婆羅門屋主[,告訴他們]:『來!請你們恭敬、尊重、尊敬、崇敬持戒、善法比丘們,或許,當持戒、善法比丘們被你們恭敬、尊重、尊敬、崇敬時,他們會有心的變動,依之,魔度細會獲得機會。』
  波旬!那時,那些被魔度細佔有的婆羅門屋主恭敬、尊重、尊敬、崇敬持戒、善法比丘們。波旬!當時,大多數的那些人死了,以身體的崩解,死後往生到善趣、天界。
  波旬!那時,拘留孫世尊、阿羅漢、遍正覺者召喚比丘們:『比丘們!婆羅門屋主門被魔度細佔有[,告訴他們]:「來!請你們恭敬、尊重、尊敬、崇敬持戒、善法比丘們,或許,當持戒、善法比丘們被你們恭敬、尊重、尊敬、崇敬時,他們會有心的變動,依之,魔度細會獲得機會。」來!比丘們!你們要住於在身上隨觀不淨,在食物上作厭逆想,對世間一切不樂想,在一切行上隨觀無常。』
  波旬!那時,當那些比丘被拘留孫世尊、阿羅漢、遍正覺者這麼教誡、教示時,走到林野,或走到樹下,或走到空屋,住於在身上隨觀不淨,在食物上作厭逆想,對世間一切不樂想,在一切行上隨觀無常。
  波旬!那時,拘留孫世尊、阿羅漢、遍正覺者在午前時穿好衣服後,取衣鉢,以尊者毘樓為隨從沙門,為了托鉢進入村落或城鎮。波旬!那時,魔度細佔有某位童子後,拿起石頭擊中尊者毘樓的頭,頭破裂。波旬!那時,頭破血流的尊者毘樓緊隨在拘留孫世尊、阿羅漢、遍正覺者之後。波旬!那時,拘留孫世尊、阿羅漢、遍正覺者如龍象回顧般地回顧:『這位魔度細不知節制。』又,波旬!與這一回顧同時,魔度細因此從那裡死去,往生大地獄。
  波旬!那個大地獄有三個名字:『六觸處的』、『柱樁打擊的』、『各自感受的』。波旬!那時,獄卒來了後,對我這麼說:『親愛的先生!當柱樁與柱樁在[你的]心臟會合時,那時,你會知道:「我在地獄被折磨一千年了。」』波旬!我在那大地獄中被折磨了好幾年、好幾百年、好幾千年,在那大地獄的附屬地獄中被折磨了萬年,感受著名為出罪的感受。波旬!我的身體猶如人那樣的形色,頭是魚那樣的形色。」
  「攻擊毘樓弟子,以及拘留孫婆羅門,
   度細被折磨處,是像什麼樣的地獄啊!
   有百根鐵柱樁,全都各自感受,
   攻擊毘樓弟子,以及拘留孫婆羅門,
   度細被折磨處,是像這麼樣的地獄。
   凡自證這個,佛的比丘弟子,
   攻擊像那樣的比丘,黑[魔]你將遭受苦。
   劫住的宮殿,住立在大湖中,
   亮麗琉璃色澤,有火輝耀放光的,
   水精們在那裡跳舞,個個有種種容色
   凡自證這個,佛的比丘弟子,
   攻擊像那樣的比丘,黑[魔]你將遭受苦。
   那些被佛陀呵責,僧團看見的比丘,
   鹿母講堂,以腳拇指使之搖動
   凡自證這個,佛的比丘弟子,
   攻擊像那樣的比丘,黑[魔]你將遭受苦。
   最勝殿高樓,以腳拇指使之搖動,
   以堅固的神通力,激起天神的急迫感
   凡自證這個,佛的比丘弟子,
   攻擊像那樣的比丘,黑[魔]你將遭受苦。
   在最勝殿高樓,他質問[天帝]釋,
   襪瑟哇!你知道否,渴愛之滅盡而解脫
   那時的[天帝]釋如實回答,所問的問題
   凡自證這個,佛的比丘弟子,
   攻擊像那樣的比丘,黑[魔]你將遭受苦。
   在善法堂附近,他質問梵天,
   朋友!現在你還有那個見;那個你之前有的見,
   看見了那極光淨者,已超越了在梵天世界中者?
   那時的梵天,如實次第地回答:
   親愛的先生!我沒有那個見了;那個我之前有的見,
   我看見了那極光淨者,已超越了在梵天世界中者,
   現在我如何能說:『我是常的、永恆的。』呢?
   凡自證這個,佛的比丘弟子,
   攻擊像那樣的比丘,黑[魔]你將遭受苦。
   以解脫而觸達,大須彌山頂,
   弗婆毘提訶州森林,所有人們住的大地。
   凡自證這個,佛的比丘弟子,
   攻擊像那樣的比丘,黑[魔]你將遭受苦。
   火沒意圖:『我[要]燒愚者。』
   但愚者攻擊燃燒的火,他[就]被火燒。
   同樣的,魔!你攻擊如來,
   自己將燒自己,如愚者接觸火。
   魔攻擊如來,產出非福德,
   波旬你認為:我的惡不[會]成熟嗎?
   當作時惡被累積,長時間地,惡魔!
   魔!離開佛陀你不要對比丘有企圖。」
  「像這樣,比丘在配沙卡拉林使魔恐懼,
   於是,那不快樂的夜叉,就在那裡消失了。」
  應該被呵責的魔經第十終了。
  雙小品第五終了,其攝頌
  沙拉、威樂若與二則滿意者,大、小受持法,
  考察、憍賞彌與梵天,魔度細第十與品。
  沙拉品第五終了。
  這是品的暗記:
  根本法門,與最上的師子吼,
  鋸子與牛角,與沙拉,這些是五。
  根本五十則完成。
MN.50/(10) Māratajjanīyasuttaṃ
   506. Evaṃ me sutaṃ– ekaṃ samayaṃ 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– “kiṃ nu kho me kucchi garugaro viya? Māsācitaṃ maññe”ti. Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Nisajja kho āyasmā mahāmoggallāno paccattaṃ yoniso manasākāsi. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ kucchigataṃ koṭṭhamanupaviṭṭhaṃ. Disvāna māraṃ pāpimantaṃ etadavoca– “nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti. Atha kho mārassa pāpimato etadahosi– “ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha– ‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’ti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī”ti? Atha kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ etadavoca– “evampi kho tāhaṃ, pāpima, jānāmi, mā tvaṃ maññittho– ‘na maṃ jānātī’ti. Māro tvamasi, pāpima; tuyhañhi, pāpima, evaṃ hoti– ‘ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha– nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyāti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī’”ti?
   Atha kho mārassa pāpimato etadahosi– “jāname kho maṃ ayaṃ samaṇo passaṃ evamāha– ‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’”ti. Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi.
   507. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ paccaggaḷe ṭhitaṃ; disvāna māraṃ pāpimantaṃ etadavoca– ‘etthāpi kho tāhaṃ, pāpima, passāmi; mā tvaṃ maññittho “na maṃ passatī”ti. Eso tvaṃ, pāpima, paccaggaḷe ṭhito. Bhūtapubbāhaṃ, pāpima, dūsī nāma māro ahosiṃ, tassa me kāḷī nāma bhaginī. Tassā tvaṃ putto. So me tvaṃ bhāgineyyo ahosi. Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti. Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā. Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya. Iminā kho evaṃ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi.
   “Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṃ samāpajjati. Bhūtapubbaṃ, pāpima, āyasmā sañjīvo aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpanno nisinno hoti. Addasaṃsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpannaṃ nisinnaṃ; disvāna tesaṃ etadahosi– ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato! Handa naṃ dahāmā’ti. Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṃkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṃ datvā pakkamiṃsu. Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ piṇḍāya pāvisi. Addasaṃsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ piṇḍāya carantaṃ; disvāna nesaṃ etadahosi– ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato, svāyaṃ paṭisañjīvito’ti Iminā kho evaṃ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi.
   508. “Atha kho, pāpima, dūsissa mārassa etadahosi– ‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā. Yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ 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 akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.
   “Atha 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 rukkhasākhāyaṃ mūsikaṃ 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 mūsikaṃ 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.
   “Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
   509. “Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi– ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena– etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti. Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharathā’ti.
   “Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu
   510. “Atha kho, pāpima, dūsissa mārassa etadahosi– ‘evampi kho ahaṃ karonto imesaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā, yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ– etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi– ‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti. Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṃ karonti mānenti pūjenti.
   “Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
   511. “Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi– ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena– etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāranti. Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti.
   “Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṃsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.
   512. “Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṃ piṇḍāya pāvisi. Atha kho, pāpima, dūsī māro aññataraṃ kumārakaṃ anvāvisitvā sakkharaṃ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṃ vobhindi. Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṃyeva bhagavantaṃ arahantaṃ sammāsambuddhaṃ piṭṭhito piṭṭhito anubandhi. Atha kho pāpima, kakusandho bhagavā arahaṃ sammāsambuddho nāgāpalokitaṃ apalokesi ‘na vāyaṃ dūsī māro mattamaññāsī’ti. Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.
   “Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti– chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi. Atha kho maṃ, pāpima, nirayapālā upasaṅkamitvā etadavocuṃ– yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya. Atha naṃ tvaṃ jāneyyāsi– ‘vassasahassaṃ me niraye paccamānassā’ti. So kho ahaṃ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṃ mahāniraye apacciṃ. Dasavassasahassāni tasseva mahānirayassa ussade apacciṃ vuṭṭhānimaṃ nāma vedanaṃ vediyamāno. Tassa mayhaṃ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. Evarūpaṃ sīsaṃ hoti, seyyathāpi macchassa.
   513. “Kīdiso nirayo āsi, yattha dūsī apaccatha;
   Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.
   “Sataṃ āsi ayosaṅkū, sabbe paccattavedanā;
   Īdiso nirayo āsi, yattha dūsī apaccatha.
   Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.
   “Yo etamabhijānāti, bhikkhu buddhassa sāvako;
   Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.
   “Majjhe sarassa tiṭṭhanti, vimānā kappaṭṭhāyino;
   Veḷuriyavaṇṇā rucirā, accimanto pabhassarā.
   Accharā tattha naccanti, puthu nānattavaṇṇiyo.
   “Yo etamabhijānāti, bhikkhu buddhassa sāvako.
   Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.
   “Yo ve buddhena codito, bhikkhu saṅghassa pekkhato;
   Migāramātupāsādaṃ, pādaṅguṭṭhena kampayi.
   “Yo etamabhijānāti, bhikkhu buddhassa sāvako;
   Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.
   “Yo vejayantaṃ pāsādaṃ, pādaṅguṭṭhena kampayi;
   Iddhibalenupatthaddho, saṃvejesi ca devatā.
   “Yo etamabhijānāti, bhikkhu buddhassa sāvako;
   Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.
   “Yo vejayantapāsāde, sakkaṃ so paripucchati;
   Api vāsava jānāsi, taṇhākkhayavimuttiyo.
   Tassa sakko viyākāsi, pañhaṃ puṭṭho yathātathaṃ.
   “Yo etamabhijānāti, bhikkhu buddhassa sāvako;
   Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.
   “Yo brahmaṃ paripucchati, sudhammāyābhito sabhaṃ;
   Ajjāpi tyāvuso diṭṭhi, yā te diṭṭhi pure ahu.
   Passasi vītivattantaṃ, brahmaloke pabhassaraṃ.
   “Tassa brahmā viyākāsi, anupubbaṃ yathātathaṃ;
   Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu.
   “Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;
   Sohaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato.
   “Yo etamabhijānāti, bhikkhu buddhassa sāvako;
   Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.
   “Yo mahāmeruno kūṭaṃ, vimokkhena aphassayi;
   Vanaṃ pubbavidehānaṃ, ye ca bhūmisayā narā.
   “Yo etamabhijānāti, bhikkhu buddhassa sāvako;
   Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.
   “Na ve aggi cetayati, ‘ahaṃ bālaṃ ḍahāmī’ti;
   Bālo ca jalitaṃ aggiṃ, āsajja naṃ sa ḍayhati.
   “Evameva tuvaṃ māra, āsajja naṃ tathāgataṃ;
   Sayaṃ ḍahissasi attānaṃ, bālo aggiṃva saṃphusaṃ.
   “Apuññaṃ pasavī māro, āsajja naṃ tathāgataṃ;
   Kinnu maññasi pāpima, na me pāpaṃ vipaccati.
   “Karoto cīyati pāpaṃ, cirarattāya antaka;
   Māra nibbinda buddhamhā, āsaṃ mākāsi bhikkhusu.
   “Iti māraṃ atajjesi, bhikkhu bhesakaḷāvane;
   Tato so dummano yakkho, natatthevantaradhāyathā”ti.
   Māratajjanīyasuttaṃ niṭṭhitaṃ dasamaṃ.
   Cūḷayamakavaggo niṭṭhito pañcamo.
   Tassuddānaṃ
   Sāleyya verañjaduve ca tuṭṭhi, cūḷamahādhammasamādānañca;
   Vīmaṃsakā kosambi ca brāhmaṇo, dūsī ca māro dasamo ca vaggo.
   Sāleyyavaggo niṭṭhito pañcamo.
   Idaṃ vaggānamuddānaṃ–
   Mūlapariyāyo ceva, sīhanādo ca uttamo;
   Kakaco ceva gosiṅgo, sāleyyo ca ime pañca.
   Mūlapaṇṇāsakaṃ samattaṃ.
漢巴經文比對(莊春江作):
  「更復想也(MA.131)」,南傳作「又復活了」(paṭisañjīvitoti,逐字譯為「回+自己的+生命」),智髻比丘長老英譯為「重新活過來」(has come back to life)。按:本經譯的「音」與「想」二大弟子,DA.1譯為「毘樓」(vidhura)與「薩尼」(sañjīvaṃ),「薩尼、想」的巴利語sañjīvaṃ(復活), sañjānana(想;認出)字形有些神似,但含義完全不同,AA.48.6則譯為「等壽」與「大智」。
  「鵂狐(MA.131)」,南傳作「貓頭鷹」(ulūko),智髻比丘長老英譯為「貓頭鷹」(an owl)。
  「龍視(MA.131)」,南傳作「如龍象回顧般地」(nāgāpalokitaṃ),智髻比丘長老英譯為「以象之看」(with the elephant look)。按:《破斥猶豫》說,非轉脖子,而以整個身體迴轉後回顧(gīvaṃ aparivattetvā sakalasarīreneva nivattitvā apaloketi)。
  「不知厭足(MA.131)」,南傳作「不知節制」(na…mattamaññāsīti,直譯為「不知適量」),智髻比丘長老英譯為「不知界線」(knows no bounds)。
  「若釋在前行,……釋得歡喜樂(MA.131)」;「最勝殿高樓,……所問的問題」之事蹟,參看SA.505/MN.37。
  「如意足能搖(MA.131)」,南傳作「以腳拇指使之搖動」(pādaṅguṭṭhena kampayi),智髻比丘長老英譯沒譯。按:此事件參看SN.51.14。
  「梵故有此見,……所往而轉還」;「朋友!現在你還有那個見;……呢?」之事蹟,參看SA.1196/SN.6.5。
  「魔汝莫厭佛(MA.131)」,南傳作「魔!離開佛陀」(Māra nibbinda buddhamhā,直譯為「魔厭離佛陀」),智髻比丘長老英譯為「魔!避開佛陀」(Mara, shun the Enlightened One)。
  「被切斷載運的」(vahacchinno),智髻比丘長老英譯為「解載;空載」(unladen)。按:《破斥猶豫》以「已從險道出離的、被切斷載運的[牽運獸]」(kantārato nikkhanto chinnavaho)解說。
  「作厭逆想」(paṭikūlasaññino),智髻比丘長老英譯為「感知厭惡」(perceiving repulsiveness)。
  「不樂想」(anabhiratisaññino,逐字譯為「不+喜樂+想」),智髻比丘長老英譯為「清醒覺知」(perceiving disenchantment),菩提比丘長老英譯為「不歡樂的認知」(the perception of non-delight, SN/AN),Maurice Walshe先生英譯為「嫌惡的認知」(perceptions of distaste)。
  「與這一回顧同時」(Sahāpalokanāya),智髻比丘長老英譯為「以那一看」(with that look)。按:《破斥猶豫》說,不是由於世尊回顧而死(na bhagavato apalokitattā cutoti),這只是死時的看見而已(cutikāladassanamattameva hetaṃ)。
  「附屬地獄中」(ussade,另譯為「小地獄」),智髻比丘長老英譯為「在輔助的中」(in the auxiliary)。
  「劫住的」(kappaṭṭhāyino),智髻比丘長老英譯為「持續一劫」(aeon-lasting)。
  「水精們」(Accharā,另譯為「仙女」),智髻比丘長老英譯為「虹彩光輝的海-半人半神的美少女們」(iridescent sea-nymphs)。
  「種種容色」(nānattavaṇṇiyo),智髻比丘長老英譯為「複雜的節奏」(intricate rhythms)。按:《破斥猶豫》說,在那些宮殿中,青綠色種類等(nīlabhedādivasena)種種容色的水精們跳舞。
  「你不要對比丘有企圖」(āsaṃ mākāsi bhikkhusu,直譯為「你不要對比丘作希望」),智髻比丘長老英譯為「不要在比丘上玩你的詭計」(Play no more your tricks on bhikkhus)。