Do ái sinh sầu ưu,do ái sinh sợ hãi; ai thoát khỏi tham ái, không sầu, đâu sợ hãi?Kinh Pháp Cú (Kệ số 212)
Không thể lấy hận thù để diệt trừ thù hận. Kinh Pháp cú
Người ta trói buộc với vợ con, nhà cửa còn hơn cả sự giam cầm nơi lao ngục. Lao ngục còn có hạn kỳ được thả ra, vợ con chẳng thể có lấy một chốc lát xa lìa.Kinh Bốn mươi hai chương
Người trí dù khoảnh khắc kề cận bậc hiền minh, cũng hiểu ngay lý pháp, như lưỡi nếm vị canh.Kinh Pháp Cú - Kệ số 65
Lấy sự nghe biết nhiều, luyến mến nơi đạo, ắt khó mà hiểu đạo. Bền chí phụng sự theo đạo thì mới hiểu thấu đạo rất sâu rộng.Kinh Bốn mươi hai chương
Sống chạy theo vẻ đẹp, không hộ trì các căn, ăn uống thiếu tiết độ, biếng nhác, chẳng tinh cần; ma uy hiếp kẻ ấy, như cây yếu trước gió.Kinh Pháp cú (Kệ số 7)
Lời nói được thận trọng, tâm tư khéo hộ phòng, thân chớ làm điều ác, hãy giữ ba nghiệp tịnh, chứng đạo thánh nhân dạyKinh Pháp Cú (Kệ số 281)
Ai sống một trăm năm, lười nhác không tinh tấn, tốt hơn sống một ngày, tinh tấn tận sức mình.Kinh Pháp cú (Kệ số 112)
Những người hay khuyên dạy, ngăn người khác làm ác, được người hiền kính yêu, bị kẻ ác không thích.Kinh Pháp cú (Kệ số 77)
Nhà lợp không kín ắt bị mưa dột. Tâm không thường tu tập ắt bị tham dục xâm chiếm.Kinh Pháp cú (Kệ số 13)
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Kinh Trung Bộ (Majjhima Nikāya) »» 50. Kinh Hàng Ma
Māratajjanīya sutta
Dịch giả:
Bhikkhu Ñāṇamoli & Bhikkhu BodhiKính mong quý độc giả xem kinh cùng góp sức hoàn thiện bằng cách gửi email về admin@rongmotamhon.net để báo cho chúng tôi biết những chỗ còn có lỗi.
Font chữ:
[332] 1. THUS HAVE I HEARD. On one occasion the venerable Mahā Moggallāna was living in the Bhagga country at Suṁsumāragira in the Bhesakaḷā Grove, the Deer Park.
2. Now on that occasion the venerable Mahā Moggallāna was walking up and down in the open. And on that occasion Māra the Evil One went into the venerable Mahā Moggallāna’s belly and entered his bowels. Then the venerable Mahā Moggallāna considered thus: “Why is my belly so heavy? One would think it full of beans.” Thus he left the walk and went into his dwelling, where he sat down on a seat made ready.
3. When he had sat down, he gave thorough attention to himself, and he saw that Māra the Evil One had gone into his belly and had entered his bowels. When he saw this, he said:
“Come out, Evil One! Come out, Evil One! Do not harass the Tathāgata, do not harass the Tathāgata’s disciple, or it will lead to your harm and suffering for a long time.”
4. Then Māra the Evil One thought: “This recluse does not know me, he does not see me when he says that. Even his teacher would not know me so soon, so how can this disciple know me?”
5. Then the venerable Mahā Moggallāna said:
“Even thus I know you, Evil One. Do not think: ‘He does not know me.’ You are Māra, Evil One. You were thinking thus, Evil One: ‘This recluse does not know me, he does not see me when he says that. Even his teacher would not know me so soon, so how can this disciple know me?’”
6. Then Māra the Evil One thought: “The recluse knew me, he saw me when he said that,” whereupon he [333] came up from the venerable Mahā Moggallāna’s mouth and stood against the door bar.
7. The venerable Mahā Moggallāna saw him standing there and said:
“I see you there too, Evil One. Do not think: ‘He does not see me.’ You are standing against the door bar, Evil One.
8. “It happened once, Evil One, that I was a Māra named Dūsī,517 and I had a sister named Kālī. You were her son, so you were my nephew.
9. “Now on that occasion the Blessed One Kakusandha, accomplished and fully enlightened, had appeared in the world.518 The Blessed One Kakusandha, accomplished and fully enlightened, had an auspicious pair of chief disciples named Vidhura and Sañjīva.
Among all the disciples of the Blessed One Kakusandha, accomplished and fully enlightened, there was none equal to the venerable Vidhura in teaching the Dhamma. That was how the venerable Vidhura came to have the designation ‘Vidhura.’519
But the venerable Sañjīva, gone to the forest or to the root of a tree or to an empty hut, entered without difficulty upon the cessation of perception and feeling.
10. “It happened once, Evil One, that the venerable Sañjīva had seated himself at the root of a certain tree and entered upon the cessation of perception and feeling. Some cowherds, shepherds, ploughmen, and travellers saw the venerable Sañjīva sitting at the root of the tree having entered upon the cessation of perception and feeling, and they thought: ‘It is wonderful, sirs, it is marvellous! This recluse died while sitting. Let us cremate him.’ Then the cowherds, shepherds, ploughmen, and travellers collected grass, wood, and cowdung, and having piled it up against the venerable Sañjīva’s body, they set fire to it and went on their way.
11. “Now, Evil One, when the night had ended, the venerable Sañjīva emerged from the attainment.520 He shook his robe, and then, it being morning, he dressed, and taking his bowl and outer robe, he went into the village for alms. The cowherds, shepherds, ploughmen, and travellers saw the venerable Sañjīva wandering for alms, and they thought: ‘It is wonderful, sirs, it is marvellous! This recluse who died while sitting has come back to life!’ [334] That was how the venerable Sañjīva came to have the designation ‘Sañjīva.’521
12. “Then, Evil One, the Māra Dūsī considered thus: ‘There are these virtuous bhikkhus of good character, but I do not know their coming or their going. Let me now take possession of the brahmin householders, telling them: “Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.”’522
13. “Then, Evil One, the Māra Dūsī took possession of those brahmin householders, telling them: ‘Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.’
Then, when the Māra Dūsī had taken possession of the brahmin householders, they abused, reviled, scolded, and harassed the virtuous bhikkhus of good character thus:523 ‘These bald-pated recluses, these swarthy menial offspring of the Kinsman’s feet,524 claim: “We are meditators, we are meditators!” and with shoulders drooping, heads down and all limp, they meditate, premeditate, out-meditate, and mismeditate.525
Just as an owl on a branch waiting for a mouse meditates, premeditates, out-meditates, and mismeditates, or just as a jackal on a river-bank waiting for fish meditates, premeditates, out-meditates, and mismeditates, or just as a cat, waiting for a mouse by an alley or drain or rubbish bin, meditates, premeditates, out-meditates, and mismeditates, or just as a donkey unladen, standing by a door-post or a dust-bin or a drain, meditates, premeditates, out-meditates, and mismeditates,
so too, these bald-pated recluses, these swarthy menial offspring of the Kinsman’s feet, claim: “We are meditators, we are meditators!” and with shoulders drooping, heads down and all limp, they meditate, premeditate, out-meditate, and mismeditate.’
Now, Evil One, on that occasion most of those human beings, when they died, reappeared on the dissolution of the body, after death, in a state of deprivation, in an unhappy destination, in perdition, even in hell. [335]
14. “Then the Blessed One Kakusandha, accomplished and fully enlightened, addressed the bhikkhus thus:
‘Bhikkhus, the Māra Dūsī has taken possession of the brahmin householders, telling them: “Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their mind whereby the Māra Dūsī may find an opportunity.”
Come, bhikkhus, abide pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to yourselves, abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
Abide pervading one quarter with a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity… abundant, exalted, immeasurable, without hostility and without ill will.’526
15. “So, Evil One, when those bhikkhus had been thus advised and instructed by the Blessed One Kakusandha, accomplished and fully enlightened, then, gone to the forest or to the root of a tree or to an empty hut, they abided pervading one quarter with a mind imbued with loving-kindness…
with a mind imbued with compassion… with a mind imbued with appreciative joy… with a mind imbued with equanimity…
without hostility and without ill will.
16. “Then, Evil One, the Māra Dūsī considered thus: ‘Though I do as I am doing, still I do not know the coming or the going of these virtuous bhikkhus of good character. Let me now take possession of the brahmin householders, telling them: “Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; [336] then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.”’527
17. “Then, Evil One, the Māra Dūsī took possession of those brahmin householders, telling them: ‘Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.’
Then, when the Māra Dūsī had taken possession of the brahmin householders, they honoured, respected, revered, and venerated the virtuous bhikkhus of good character. Now, Evil One, on that occasion most of those human beings, when they died, reappeared on the dissolution of the body, after death, in a happy destination, even the heavenly world.
18. “Then, Evil One, the Blessed One Kakusandha, accomplished and fully enlightened, addressed the bhikkhus thus:
‘Bhikkhus, the Māra Dūsī has taken possession of those brahmin householders, telling them: “Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.” Come, bhikkhus, abide contemplating foulness in the body, perceiving repulsiveness in nutriment, perceiving disenchantment with all the world, contemplating impermanence in all formations.’528
19. “So, Evil One, when those bhikkhus had been thus advised and instructed by the Blessed One Kakusandha, accomplished and fully enlightened, then, gone to the forest or to the root of a tree or to an empty hut, they abided contemplating foulness in the body, perceiving repulsiveness in nutriment, perceiving disenchantment with all the world, contemplating impermanence in all formations.
20. “Then, when it was morning, the Blessed One Kakusandha, accomplished and fully enlightened, dressed, and taking his bowl and outer robe, he went into the village for alms with the venerable Vidhura as his attendant.
21. “Then the Māra Dūsī took possession of a certain boy, and picking up a stone, he struck the venerable Vidhura on the head with it and cut his head. With blood running from his cut head, [337] the venerable Vidhura followed close behind the Blessed One Kakusandha, accomplished and fully enlightened.
Then the Blessed One Kakusandha, accomplished and fully enlightened, turned around and looked at him with the elephant look: ‘This Māra Dūsī knows no bounds.’ And with that look, Evil One, the Māra Dūsī fell from that place and reappeared in the Great Hell.529
22. “Now, Evil One, there are three names for the Great Hell: the hell of the six bases for contact, the hell of the impalement with stakes, and the hell to be felt for oneself.530 Then, Evil One, the wardens of hell came up to me and said: ‘Good sir, when stake meets stake in your heart, then you will know: “I have been roasting in hell for a thousand years.”’
23. “For many a year, Evil One, for many a century, for many a millennium, I roasted in that Great Hell. For ten millennia I roasted in the auxiliary of that Great Hell, experiencing the feeling called that of emergence from ripening.531 My body had the same form as a human body, Evil One, but my head had the form of a fish’s head.
24. “What can hell be well compared to
Wherein Dūsī roasted, assailant
Of Vidhura the disciple
And the brahmin Kakusandha?532
Stakes of steel, even a hundred,
Each one suffered separately;
These can hell be well compared to
Wherein Dūsī roasted, assailant
Of Vidhura the disciple
And the brahmin Kakusandha.
Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One’s disciple
Who directly knows this fact.
25. “In the middle of the ocean
There are mansions aeon-lasting,
Sapphire-shining, fiery-gleaming
With a clear translucent lustre,
Where iridescent sea-nymphs dance
In complex, intricate rhythms.
Dark One, you have much to suffer…
Who directly knows this fact.
26. “I am one who, when exhorted
By the Enlightened One in person,
Shook Migāra’s Mother’s Palace
With his toe, the Order watching.533
Dark One, you have much to suffer…
Who directly knows this fact.
27. “I am one who, wielding firmly
Strength of supernormal powers,
Shook all Vejayanta Palace
With his toe to incite the gods:534 [338]
Dark One, you have much to suffer…
Who directly knows this fact.
28. “I am one who, in that palace,
Posed to Sakka this question:
‘Do you know then, friend, deliverance
In craving’s utter destruction?’
Whereupon Sakka then answered
Truly to the question asked him:535
Dark One, you have much to suffer…
Who directly knows this fact.
29. “I am one who thought of posing
Brahmā this question
In Sudhamma Hall in heaven:
‘Is there still found in you, friend,
The wrong view you once accepted?
Do you see the radiance
Surpassing that in the Brahmā-world?’
Brahmā then answered my question
Truthfully and in due sequence:
‘There is found in me no longer,
Sir, the wrong view that once I held;
Indeed I see the radiance
Surpassing that in the Brahmā-world.
Today how could I maintain
That I am permanent and eternal?’:536
Dark One, you have much to suffer…
Who directly knows this fact.
30. “I am one who, by liberation,
Has touched the peak of Mount Sineru,
Visited the Pubbavidehans’ grove
And whatever humans dwell on earth.537
Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One’s disciple
Who directly knows this fact.
31. “There has never been found a fire
Which intends, ‘Let me burn the fool,’
But a fool who assaults a fire
Burns himself by his own doing.
So it is with you, O Māra:
By assaulting the Tathāgata,
Like a fool who plays with fire
You only burn yourself alone.
By assaulting the Tathāgata,
You generate much demerit.
Evil One, do you imagine
That your evil will not ripen?
Doing thus, you store up evil
Which will last long, O End-maker!
Māra, shun the Enlightened One,
Play no more your tricks on bhikkhus.”
So the bhikkhu chastened Māra
In the Bhesakaḷā thicket
Whereupon the sombre spirit
Disappeared right then and there.
2. Now on that occasion the venerable Mahā Moggallāna was walking up and down in the open. And on that occasion Māra the Evil One went into the venerable Mahā Moggallāna’s belly and entered his bowels. Then the venerable Mahā Moggallāna considered thus: “Why is my belly so heavy? One would think it full of beans.” Thus he left the walk and went into his dwelling, where he sat down on a seat made ready.
3. When he had sat down, he gave thorough attention to himself, and he saw that Māra the Evil One had gone into his belly and had entered his bowels. When he saw this, he said:
“Come out, Evil One! Come out, Evil One! Do not harass the Tathāgata, do not harass the Tathāgata’s disciple, or it will lead to your harm and suffering for a long time.”
4. Then Māra the Evil One thought: “This recluse does not know me, he does not see me when he says that. Even his teacher would not know me so soon, so how can this disciple know me?”
5. Then the venerable Mahā Moggallāna said:
“Even thus I know you, Evil One. Do not think: ‘He does not know me.’ You are Māra, Evil One. You were thinking thus, Evil One: ‘This recluse does not know me, he does not see me when he says that. Even his teacher would not know me so soon, so how can this disciple know me?’”
6. Then Māra the Evil One thought: “The recluse knew me, he saw me when he said that,” whereupon he [333] came up from the venerable Mahā Moggallāna’s mouth and stood against the door bar.
7. The venerable Mahā Moggallāna saw him standing there and said:
“I see you there too, Evil One. Do not think: ‘He does not see me.’ You are standing against the door bar, Evil One.
8. “It happened once, Evil One, that I was a Māra named Dūsī,517 and I had a sister named Kālī. You were her son, so you were my nephew.
9. “Now on that occasion the Blessed One Kakusandha, accomplished and fully enlightened, had appeared in the world.518 The Blessed One Kakusandha, accomplished and fully enlightened, had an auspicious pair of chief disciples named Vidhura and Sañjīva.
Among all the disciples of the Blessed One Kakusandha, accomplished and fully enlightened, there was none equal to the venerable Vidhura in teaching the Dhamma. That was how the venerable Vidhura came to have the designation ‘Vidhura.’519
But the venerable Sañjīva, gone to the forest or to the root of a tree or to an empty hut, entered without difficulty upon the cessation of perception and feeling.
10. “It happened once, Evil One, that the venerable Sañjīva had seated himself at the root of a certain tree and entered upon the cessation of perception and feeling. Some cowherds, shepherds, ploughmen, and travellers saw the venerable Sañjīva sitting at the root of the tree having entered upon the cessation of perception and feeling, and they thought: ‘It is wonderful, sirs, it is marvellous! This recluse died while sitting. Let us cremate him.’ Then the cowherds, shepherds, ploughmen, and travellers collected grass, wood, and cowdung, and having piled it up against the venerable Sañjīva’s body, they set fire to it and went on their way.
11. “Now, Evil One, when the night had ended, the venerable Sañjīva emerged from the attainment.520 He shook his robe, and then, it being morning, he dressed, and taking his bowl and outer robe, he went into the village for alms. The cowherds, shepherds, ploughmen, and travellers saw the venerable Sañjīva wandering for alms, and they thought: ‘It is wonderful, sirs, it is marvellous! This recluse who died while sitting has come back to life!’ [334] That was how the venerable Sañjīva came to have the designation ‘Sañjīva.’521
12. “Then, Evil One, the Māra Dūsī considered thus: ‘There are these virtuous bhikkhus of good character, but I do not know their coming or their going. Let me now take possession of the brahmin householders, telling them: “Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.”’522
13. “Then, Evil One, the Māra Dūsī took possession of those brahmin householders, telling them: ‘Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.’
Then, when the Māra Dūsī had taken possession of the brahmin householders, they abused, reviled, scolded, and harassed the virtuous bhikkhus of good character thus:523 ‘These bald-pated recluses, these swarthy menial offspring of the Kinsman’s feet,524 claim: “We are meditators, we are meditators!” and with shoulders drooping, heads down and all limp, they meditate, premeditate, out-meditate, and mismeditate.525
Just as an owl on a branch waiting for a mouse meditates, premeditates, out-meditates, and mismeditates, or just as a jackal on a river-bank waiting for fish meditates, premeditates, out-meditates, and mismeditates, or just as a cat, waiting for a mouse by an alley or drain or rubbish bin, meditates, premeditates, out-meditates, and mismeditates, or just as a donkey unladen, standing by a door-post or a dust-bin or a drain, meditates, premeditates, out-meditates, and mismeditates,
so too, these bald-pated recluses, these swarthy menial offspring of the Kinsman’s feet, claim: “We are meditators, we are meditators!” and with shoulders drooping, heads down and all limp, they meditate, premeditate, out-meditate, and mismeditate.’
Now, Evil One, on that occasion most of those human beings, when they died, reappeared on the dissolution of the body, after death, in a state of deprivation, in an unhappy destination, in perdition, even in hell. [335]
14. “Then the Blessed One Kakusandha, accomplished and fully enlightened, addressed the bhikkhus thus:
‘Bhikkhus, the Māra Dūsī has taken possession of the brahmin householders, telling them: “Come now, abuse, revile, scold, and harass the virtuous bhikkhus of good character; then perhaps, when they are abused, reviled, scolded, and harassed by you, some change will come about in their mind whereby the Māra Dūsī may find an opportunity.”
Come, bhikkhus, abide pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth;
so above, below, around, and everywhere, and to all as to yourselves, abide pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will.
Abide pervading one quarter with a mind imbued with compassion… with a mind imbued with altruistic joy… with a mind imbued with equanimity… abundant, exalted, immeasurable, without hostility and without ill will.’526
15. “So, Evil One, when those bhikkhus had been thus advised and instructed by the Blessed One Kakusandha, accomplished and fully enlightened, then, gone to the forest or to the root of a tree or to an empty hut, they abided pervading one quarter with a mind imbued with loving-kindness…
with a mind imbued with compassion… with a mind imbued with appreciative joy… with a mind imbued with equanimity…
without hostility and without ill will.
16. “Then, Evil One, the Māra Dūsī considered thus: ‘Though I do as I am doing, still I do not know the coming or the going of these virtuous bhikkhus of good character. Let me now take possession of the brahmin householders, telling them: “Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; [336] then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.”’527
17. “Then, Evil One, the Māra Dūsī took possession of those brahmin householders, telling them: ‘Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.’
Then, when the Māra Dūsī had taken possession of the brahmin householders, they honoured, respected, revered, and venerated the virtuous bhikkhus of good character. Now, Evil One, on that occasion most of those human beings, when they died, reappeared on the dissolution of the body, after death, in a happy destination, even the heavenly world.
18. “Then, Evil One, the Blessed One Kakusandha, accomplished and fully enlightened, addressed the bhikkhus thus:
‘Bhikkhus, the Māra Dūsī has taken possession of those brahmin householders, telling them: “Come now, honour, respect, revere, and venerate the virtuous bhikkhus of good character; then perhaps, when they are honoured, respected, revered, and venerated by you, some change will come about in their minds whereby the Māra Dūsī may find an opportunity.” Come, bhikkhus, abide contemplating foulness in the body, perceiving repulsiveness in nutriment, perceiving disenchantment with all the world, contemplating impermanence in all formations.’528
19. “So, Evil One, when those bhikkhus had been thus advised and instructed by the Blessed One Kakusandha, accomplished and fully enlightened, then, gone to the forest or to the root of a tree or to an empty hut, they abided contemplating foulness in the body, perceiving repulsiveness in nutriment, perceiving disenchantment with all the world, contemplating impermanence in all formations.
20. “Then, when it was morning, the Blessed One Kakusandha, accomplished and fully enlightened, dressed, and taking his bowl and outer robe, he went into the village for alms with the venerable Vidhura as his attendant.
21. “Then the Māra Dūsī took possession of a certain boy, and picking up a stone, he struck the venerable Vidhura on the head with it and cut his head. With blood running from his cut head, [337] the venerable Vidhura followed close behind the Blessed One Kakusandha, accomplished and fully enlightened.
Then the Blessed One Kakusandha, accomplished and fully enlightened, turned around and looked at him with the elephant look: ‘This Māra Dūsī knows no bounds.’ And with that look, Evil One, the Māra Dūsī fell from that place and reappeared in the Great Hell.529
22. “Now, Evil One, there are three names for the Great Hell: the hell of the six bases for contact, the hell of the impalement with stakes, and the hell to be felt for oneself.530 Then, Evil One, the wardens of hell came up to me and said: ‘Good sir, when stake meets stake in your heart, then you will know: “I have been roasting in hell for a thousand years.”’
23. “For many a year, Evil One, for many a century, for many a millennium, I roasted in that Great Hell. For ten millennia I roasted in the auxiliary of that Great Hell, experiencing the feeling called that of emergence from ripening.531 My body had the same form as a human body, Evil One, but my head had the form of a fish’s head.
24. “What can hell be well compared to
Wherein Dūsī roasted, assailant
Of Vidhura the disciple
And the brahmin Kakusandha?532
Stakes of steel, even a hundred,
Each one suffered separately;
These can hell be well compared to
Wherein Dūsī roasted, assailant
Of Vidhura the disciple
And the brahmin Kakusandha.
Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One’s disciple
Who directly knows this fact.
25. “In the middle of the ocean
There are mansions aeon-lasting,
Sapphire-shining, fiery-gleaming
With a clear translucent lustre,
Where iridescent sea-nymphs dance
In complex, intricate rhythms.
Dark One, you have much to suffer…
Who directly knows this fact.
26. “I am one who, when exhorted
By the Enlightened One in person,
Shook Migāra’s Mother’s Palace
With his toe, the Order watching.533
Dark One, you have much to suffer…
Who directly knows this fact.
27. “I am one who, wielding firmly
Strength of supernormal powers,
Shook all Vejayanta Palace
With his toe to incite the gods:534 [338]
Dark One, you have much to suffer…
Who directly knows this fact.
28. “I am one who, in that palace,
Posed to Sakka this question:
‘Do you know then, friend, deliverance
In craving’s utter destruction?’
Whereupon Sakka then answered
Truly to the question asked him:535
Dark One, you have much to suffer…
Who directly knows this fact.
29. “I am one who thought of posing
Brahmā this question
In Sudhamma Hall in heaven:
‘Is there still found in you, friend,
The wrong view you once accepted?
Do you see the radiance
Surpassing that in the Brahmā-world?’
Brahmā then answered my question
Truthfully and in due sequence:
‘There is found in me no longer,
Sir, the wrong view that once I held;
Indeed I see the radiance
Surpassing that in the Brahmā-world.
Today how could I maintain
That I am permanent and eternal?’:536
Dark One, you have much to suffer…
Who directly knows this fact.
30. “I am one who, by liberation,
Has touched the peak of Mount Sineru,
Visited the Pubbavidehans’ grove
And whatever humans dwell on earth.537
Dark One, you have much to suffer
By assaulting such a bhikkhu,
An Enlightened One’s disciple
Who directly knows this fact.
31. “There has never been found a fire
Which intends, ‘Let me burn the fool,’
But a fool who assaults a fire
Burns himself by his own doing.
So it is with you, O Māra:
By assaulting the Tathāgata,
Like a fool who plays with fire
You only burn yourself alone.
By assaulting the Tathāgata,
You generate much demerit.
Evil One, do you imagine
That your evil will not ripen?
Doing thus, you store up evil
Which will last long, O End-maker!
Māra, shun the Enlightened One,
Play no more your tricks on bhikkhus.”
So the bhikkhu chastened Māra
In the Bhesakaḷā thicket
Whereupon the sombre spirit
Disappeared right then and there.
Hết phần 50. Kinh Hàng Ma (Māratajjanīya sutta)
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Viên Hiếu Thành Huệ Lộc 1959 Bữu Phước Chúc Huy Minh Pháp Tự minh hung thich Diệu Âm Phúc Thành Phan Huy Triều Phạm Thiên Trương Quang Quý Johny Dinhvinh1964 Pascal Bui Vạn Phúc Giác Quý Trần Thị Huyền Chanhniem Forever NGUYỄN TRỌNG TÀI KỲ Dương Ngọc Cường Mr. Device Tri Huynh Thích Nguyên Mạnh Thích Quảng Ba T TH Tam Thien Tam Nguyễn Sĩ Long caokiem hoangquycong Lãn Tử Ton That Nguyen ngtieudao Lê Quốc Việt Du Miên Quang-Tu Vu phamthanh210 An Khang 63 zeus7777 Trương Ngọc Trân Diệu Tiến ... ... Việt Nam (161 lượt xem) - Senegal (13 lượt xem) - Hoa Kỳ (12 lượt xem) - ... ...