經號:   
   (中部50經 更新)
中部50經/應該被斥責的魔經(雙小品[5])(莊春江譯)[MA.131]
  被我這麼聽聞
  有一次尊者大目揵連住在婆祇國蘇蘇馬拉山之配沙卡拉林的鹿林。
  當時,尊者大目揵連在露天處經行
  當時,魔波旬到尊者大目揵連的腹部,已進入腹腔。
  那時,尊者大目揵連這麼想:「為何我的腹部會重重的呢?看起來像豆子堆積的。」
  那時,尊者大目揵連從經行下來後,進入住處後,在設置的座位坐下。坐下後,尊者大目揵連如理作意自己。尊者大目揵連看見到腹部,進入腹腔的魔波旬。看見後,對魔波旬說這個:
  「出去!波旬!出去!波旬!你不要對如來、不要對如來的弟子騷擾,不要成為你的長久不利、苦。」
  那時,魔波旬這麼想:「就不知道、沒看見我的這位沙門這麼說:『出去!波旬!出去!波旬!你不要對如來、不要對如來的弟子騷擾,不要成為你的長久不利、苦。』即使凡他的那位大師,他也不會非常快速地知道我,那麼,這位弟子又將從哪裡知道我?」
  那時,尊者大目揵連對魔波旬說這個:「波旬!這樣我也知道你,你不要妄想:『他不知道我。』波旬!你是魔,波旬!你不要這麼想:『就不知道、沒看見我的這位沙門這麼說:「出去!波旬!出去!波旬!你不要對如來、不要對如來的弟子騷擾,不要成為你的長久不利、苦。」即使凡他的那位大師,他也不會非常快速地知道我,那麼,這位弟子又將從哪裡知道我?』」
  那時,魔波旬這麼想:「這位知道、看見我的沙門這麼說:『出去!波旬!你不要對如來、不要對如來的弟子騷擾,不要成為你的長久不利、苦。』」
  那時,魔波旬上升到尊者大目揵連的嘴後,附在喉嚨處站立(卡在喉嚨處)。(506)
  尊者大目揵連看見附在喉嚨處站立的魔波旬。看見後,對魔波旬說這個:「波旬!我看見你還在那裡,你不要妄想:『他沒看見我。』波旬!這是你:附在喉嚨處站立者。波旬!從前,我是名叫度細(觸嬈者)的魔,那個我的姊妹名叫葛麗(黑),你是她的兒子,那個你是我的外甥。波旬!當時,拘留孫世尊阿羅漢遍正覺者在世間出現(生起)。波旬!又,拘留孫世尊、阿羅漢、遍正覺者有雙弟子,名為威度樂(無可比擬者)、慎伎哇(復活者)的第一雙賢。波旬!又,所有拘留孫世尊、阿羅漢、遍正覺者的弟子之所及,在他們中沒有任何人與尊者威度樂是等同的,即:在法的教說上。波旬!這樣,以這個法門,尊者威度樂的『威度樂』稱呼就出現。
  波旬!又,到林野的,及到樹下的,及到空屋的尊者慎伎哇,僅少困難地進入想受滅定。波旬!從前,尊者慎伎哇坐在林野的樹下進入想受滅定。波旬!牧牛者、家畜看守者、農夫、路人看見坐在林野樹下進入想受滅定的尊者慎伎哇。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!這位正坐著的沙門死了,來吧!令我們火化他。』波旬!那時,那些牧牛者、家畜看守者、農夫、路人收集草、柴、牛糞後,堆積在尊者慎伎哇身上後,給與火後離開。
  波旬!那時,在那夜過後,尊者慎伎哇從那個等至出來後,拍打衣服後,午前時穿衣、拿起衣鉢後,為了托鉢進入村落。波旬!那些牧牛者、家畜看守者、農夫、路人看見為了托鉢行走的尊者慎伎哇。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!這位正坐著的沙門死了,那個這位是復活者。』波旬!這樣,以這個法門,尊者慎伎哇的『慎伎哇』稱呼就出現。(507)
  波旬!那時,魔度細這麼想:『我確實不知道這些持戒的、善法的比丘們的來或趣處,讓我佔有婆羅門屋主們:「來!請你們辱罵、誹謗、激怒、騷擾持戒的、善法的比丘們,或許,當被你們辱罵的、誹謗的、激怒的、騷擾的[比丘],會有心的變動,如是,魔度細對那位會得到機會。」』
  波旬!那時,魔度細佔有那些婆羅門屋主:『來!請你們辱罵、誹謗、激怒、騷擾持戒的、善法的比丘們,或許,當被你們辱罵的、誹謗的、激怒的、騷擾的,會有心的變動,如是,魔度細對那位會得到機會。』
  波旬!那時,那些被魔度細佔有的婆羅門屋主辱罵、誹謗、激怒、騷擾持戒的、善法的比丘們:『然而,這些卑俗的、黑的、親族腳子孫禿頭假沙門:「我們是禪修者,我們是禪修者。」垂肩、低頭、被麻醉地思慮、強思慮、以種種思慮、從那裡扔下後思慮。猶如在樹枝上探求老鼠的貓頭鷹,思慮、強思慮、以種種思慮、從那裡扔下後思慮。同樣的,這些卑俗的、黑的、親族腳子孫的禿頭假沙門:「我們是禪修者,我們是禪修者。」垂肩、低頭、被麻醉地思慮、強思慮、以種種思慮、從那裡扔下後思慮。猶如在河岸邊探求魚的狐狼,思慮、強思慮、以種種思慮、從那裡扔下後思慮。同樣的,這些卑俗的、黑的、親族腳子孫的禿頭假沙門:「我們是禪修者,我們是禪修者。」垂肩、低頭、被麻醉地思慮、強思慮、以種種思慮、從那裡扔下後思慮。猶如在間隙、下水道、垃圾堆中探求老鼠的貓,思慮、強思慮、以種種思慮、從那裡扔下後思慮。同樣的,這些卑俗的、黑的、親族腳子孫的禿頭假沙門:「我們是禪修者,我們是禪修者。」垂肩、低頭、被麻醉地思慮、強思慮、以種種思慮、從那裡扔下後思慮。猶如被切斷載運的驢子,在間隙、下水道、垃圾堆處思慮、強思慮、以種種思慮、從那裡扔下後思慮。同樣的,這些卑俗的、黑的、親族腳子孫的禿頭假沙門:「我們是禪修者,我們是禪修者。」垂肩、低頭、被麻醉地思慮、強思慮、以種種思慮、從那裡扔下後思慮。』波旬!又,凡那時人們死了,大部分以身體的崩解,死後往生苦界惡趣下界、地獄。(508)
  波旬!那時,拘留孫世尊、阿羅漢、遍正覺者召喚比丘們:『比丘們!婆羅門屋主們被魔度細佔有:「來!請你們辱罵、誹謗、激怒、騷擾持戒的、善法的比丘們,或許,當被你們辱罵的、誹謗的、激怒的、騷擾的,會有心的變動,如是,魔度細對那位會得到機會。」來!比丘們!你們要以與慈俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處,以對一切如對自己,你們要以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的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,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處,以對一切如對自己,你們要以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。』
  波旬!那時,那些被拘留孫世尊、阿羅漢、遍正覺者這麼告誡、教誡的比丘到林野,也到樹下,也到空屋,以與慈俱行之心遍滿一方後而住,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處,以對一切如對自己,以與慈俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的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,像這樣第二的,像這樣第三的,像這樣第四的,像這樣上下、橫向、到處,以對一切如對自己,以與平靜俱行的、廣大的、變大的、無量的、無怨恨的、無瞋害的心遍滿全部世間後而住。(509)
  波旬!那時,魔度細這麼想:『當這麼做時,我仍不知道這些持戒的、善法的比丘們的來或趣處,讓我佔有婆羅門屋主:「來!請你們恭敬、尊重、尊敬、崇敬持戒的、善法的比丘們,或許,當被你們恭敬的、尊重的、尊敬的、崇敬的,會有心的變動,如是,魔度細對那位會得到機會。」』
  波旬!那時,魔度細佔有那些婆羅門屋主:『來!請你們恭敬、尊重、尊敬、崇敬持戒的、善法的比丘們,或許,當被你們恭敬的、尊重的、尊敬的、崇敬的,會有心的變動,如是,魔度細對那位會得到機會。』
  波旬!那時,那些被魔度細佔有的婆羅門屋主恭敬、尊重、尊敬、崇敬持戒的、善法的比丘們。波旬!又,凡那時人們死了,大部分以身體的崩解,死後往生善趣、天界。(510)
  波旬!那時,拘留孫世尊、阿羅漢、遍正覺者召喚比丘們:『比丘們!婆羅門屋主們被魔度細佔有:「來!請你們恭敬、尊重、尊敬、崇敬持戒的、善法的比丘們,或許,當被你們恭敬的、尊重的、尊敬的、崇敬的,會有心的變動,如是,魔度細對那位會得到機會。」來!比丘們!你們要在身上隨看不淨地、在食物上厭逆想地、在世間一切上不喜樂想地、在一切諸行上隨看無常地住。』
  波旬!那時,那些被拘留孫世尊、阿羅漢、遍正覺者這麼告誡、教誡的比丘到林野,也到樹下,也到空屋,在身上隨著不淨地、在食物上厭逆想地、在世間一切上不喜樂想地、在一切諸行上隨看無常地住。(511)
  波旬!那時,拘留孫世尊、阿羅漢、遍正覺者午前時穿衣、拿起衣鉢後,以尊者威度樂為隨從沙門,為了托鉢進入村落。波旬!那時,魔度細佔有某位童子後,拿起石頭後,在尊者威度樂的頭上給與打擊,頭破裂。波旬!那時,尊者威度樂頭破血流地就在拘留孫世尊、阿羅漢、遍正覺者後面緊跟隨。波旬!那時,拘留孫世尊、阿羅漢、遍正覺者如龍象回視般地回視:『這位魔度細確實不知節制(量)。』波旬!而且,與回視同時,魔度細從那處死沒而往生大地獄。
  波旬!那個大地獄有三個名字:『六觸處的』,及『柱樁打擊的』,及『各自感受的』。波旬!那時,獄卒來見我後說這個:『親愛的先生!如果當柱樁與柱樁在你的心臟上會合,那時,你應該知道:「被折磨的我在地獄有千年了。」』波旬!那個我在大地獄中被折磨了好幾年、好幾百年、好幾千年,仍在那大地獄的附屬地獄中被折磨萬年,感受著名為出罪的感受。波旬!那個我有像那樣的身體猶如人的,有像那樣的頭猶如魚的。」(512)
  「是像什麼樣子的地獄,度細被折磨之處,
   攻擊威度樂弟子,以及拘留孫婆羅門後?
   有百根鐵柱樁,全都分開感受,
   是像這樣的地獄,度細被折磨之處,
   攻擊威度樂弟子,以及拘留孫婆羅門後。
   凡證知(記得)這個,佛的比丘弟子,
   攻擊像那樣的比丘後,黑!你遭受苦。
   住立在湖中間的,持續至劫末(劫住)的諸宮殿,
   亮麗的琉璃色澤,有光焰的、輝耀的,
   水精們在那裡跳舞,個個有種種容色
   凡證知這個,佛的比丘弟子,
   攻擊像那樣的比丘後,黑!你遭受苦。
   凡被佛陀呵責,看[守]僧團的比丘[MN.67],
   對鹿母講堂,以腳拇指搖動[SN.51.14]。
   凡證知這個,佛的比丘弟子,
   攻擊像那樣的比丘後,黑!你遭受苦。
   凡對最勝殿高樓,以腳拇指搖動[MN.37],
   以堅固的神通力,而天神激起急迫感
   凡證知這個,佛的比丘弟子,
   攻擊像那樣的比丘後,黑!你遭受苦。
   凡在最勝殿高樓,他質問[天帝]釋,
   襪瑟哇!是否你知道,渴愛之滅盡的解脫
   釋如實地回答,他所問的問題。
   凡證知這個,佛的比丘弟子,
   攻擊像那樣的比丘後,黑!你遭受苦。
   凡對梵天質問,在善法堂附近集會所:
   朋友!現在你還有那個見:凡你之前有的見[SN.6.5],
   你看見輝耀者,在梵天世界中的超越者。
   對那個梵天回答,如實次第地:
   親愛的先生!我沒有那個見:凡我之前有的見,
   我看見輝耀者,在梵天世界中的超越者,
   現在那個我如何會說:我是常的、永恆的?
   凡證知這個,佛的比丘弟子,
   攻擊像那樣的比丘後,黑!你遭受苦。
   以解脫觸達:凡大須彌山頂,
   東勝身洲的森林,與凡人們睡在地上的[西牛貨洲與北俱盧洲]。
   凡證知這個,佛的比丘弟子,
   攻擊像那樣的比丘後,黑!你遭受苦。
   火確實不意圖:『我對愚者燒。』
   但愚者對燃燒的火,攻擊(靠近)後它對他燒。
   魔!就像這樣,你對那位如來攻擊後,
   你將自己燒自己,如接觸火的愚者。
   你產出非福德:魔攻擊那位如來後,
   波旬!為何你認為:我的惡不[會]成熟?
   當作時惡被累積,在長時間中,死魔!
   魔!請你從佛遠離,你不要在比丘們上作希求。」
  「像這樣比丘在配沙卡拉林,對魔斥責,
   之後那位不快樂的夜叉,就在那裡消失。」(513)
  應該被斥責的魔經第十終了。
  雙小品第五終了,其攝頌
  沙拉、威樂若與二則滿意者,以及大小法的受持,
  考察、憍賞彌與梵天,魔度細第十與品。
  沙拉品第五終了。
  這是品的攝頌:
  根本法門,連同最上的獅子吼,
  鋸子連同牛角,以及沙拉這些為五。
  根本五十則已完成。
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「復活者」(paṭisañjīvitoti),智髻比丘長老英譯為「重新活過來」(has come back to life)。按:MA.131譯的「音」與「想」二大弟子,DA.1譯為「毘樓」(vidhura-威度樂)與「薩尼」(sañjīvaṃ-慎伎哇),「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「如龍象回視般地」(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視(gīvaṃ aparivattetvā sakalasarīreneva nivattitvā apaloketi)。
  「不知厭足(MA.131)」,南傳作「不知節制(量)」(na…mattamaññāsīti),智髻比丘長老英譯為「不知界線」(knows no bounds)。
  「魔汝莫厭佛(MA.131)」,南傳作「魔!請你從佛遠離」(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)。按:「遠離」(nibbinda, nibbindati),經文中常見的意思是「厭」,這裡不適合這個意思。
  「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。
  「與回視同時」(Sahāpalokanāya),智髻比丘長老英譯為「以那一看」(with that look)。按:《破斥猶豫》說,不是由於世尊回視而死(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「增地獄,小地獄」),智髻比丘長老英譯為「在輔助的中」(in the auxiliary)。
  「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。