+ MN 50 Māra-tajjanīya: Rebuke of Māra + all - all
(derived from B. Sujato 2018/12)
（摘自B. Sujato 2018/12）
Evaṃ me sutaṃ—
So I have heard.
如是我闻。
ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
一时，尊者大目犍连住在婆伽国鳄鱼山，在贝萨卡拉木鹿园。
50.1 – (moggallāna noticed māra had entered his belly)
Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati.
At that time Moggallāna was walking meditation in the open air.
那时，目犍连在户外经行。
Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho.
Now at that time Māra the Wicked had got inside Moggallāna’s belly.
那时，邪恶的魔罗进入了目犍连的腹部。
Atha kho āyasmato mahāmoggallānassa etadahosi:
Moggallāna thought:
目犍连心想：
“kiṃ nu kho me kucchi garugaro viya?
“Why now is my belly so very heavy,
“为什么我的肚子现在这么重，
Māsācitaṃ maññe”ti.
like I’ve just eaten a load of beans?”
就像刚吃了一堆豆子一样？”
Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi.
Then he stepped down from the walking path, entered his dwelling, sat down on the seat spread out,
然后他从经行道上下来，进入自己的住处，坐在铺好的座位上，
Nisajja kho āyasmā mahāmoggallāno paccattaṃ yoniso manasākāsi.
and investigated inside himself.
在自己内心观察。
Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ kucchigataṃ koṭṭhamanupaviṭṭhaṃ.
He saw that Māra the Wicked had got inside his belly.
他看见邪恶的魔罗进入了他的腹部。
Disvāna māraṃ pāpimantaṃ etadavoca:
So he said to Māra:
于是他对魔罗说：
“nikkhama, pāpima;
“Come out, Wicked One,
“出来吧，恶魔，
nikkhama, pāpima.
come out!
出来吧！
Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ.
Do not harass the Realized One or his disciple.
不要骚扰如来或他的弟子。
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.
Don’t create lasting harm and suffering for yourself!”
不要给自己制造持久的伤害和痛苦！”
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
然后魔罗心想：
“ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha:
“This ascetic doesn’t really know me or see me when he tells me to come out.
“这个沙门让我出来，他并不真正认识我或看见我。
‘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?
Not even the Teacher could recognize me so quickly, so how could a disciple?”
连导师都无法这么快认出我，一个弟子怎么能呢？”
Atha kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ etadavoca:
Then Moggallāna said to Māra:
于是目犍连对魔罗说：
“evampi kho tāhaṃ, pāpima, jānāmi, mā tvaṃ maññittho:
“I know you even when you’re like this, Wicked One. Do not think:
“即使你这样，恶魔，我也知道你。不要以为：
‘na maṃ jānātī’ti.
‘He doesn’t know me.’
‘他不知道我。’
Māro tvamasi, pāpima;
You are Māra the Wicked.
你是邪恶的魔罗。
tuyhañhi, pāpima, evaṃ hoti:
And you think:
你以为：
‘ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha—
‘This ascetic doesn’t really know me or see me when he tells me to come out.
‘这个沙门让我出来，他并不真正认识我或看见我。
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?
Not even the Teacher could recognize me so quickly, so how could a disciple?’”
连导师都无法这么快认出我，一个弟子怎么能呢？’”
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
然后魔罗心想：
“jānameva kho maṃ ayaṃ samaṇo passaṃ evamāha:
“This ascetic really does know me and see me when he tells me to come out.”
“这个沙门真的认识我并看见我，他让我出来。”
‘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.
Then Māra came up out of Moggallāna’s mouth and stood against the door bar.
然后魔罗从目犍连的嘴里出来，站在门闩旁。
❧
50.2 – (moggallāna tells māra in previous life he was māra who harrassed previous Buddha Kausandha)
Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ paccaggaḷe ṭhitaṃ;
Moggallāna saw him there
目犍连在那里看见他
disvāna māraṃ pāpimantaṃ etadavoca:
and said:
便说：
“etthāpi kho tāhaṃ, pāpima, passāmi; mā tvaṃ maññittho
“I see you even there, Wicked One. Do not think:
“即使在那里，恶魔，我也看见你。不要以为：
‘na maṃ passatī’ti.
‘He doesn’t see me.’
‘他看不见我。’
Eso tvaṃ, pāpima, paccaggaḷe ṭhito.
That’s you, Wicked One, standing against the door bar.
那是你，恶魔，站在门闩旁。
Bhūtapubbāhaṃ, pāpima, dūsī nāma māro ahosiṃ, tassa me kāḷī nāma bhaginī.
Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī.
曾几何时，恶魔，我是一个名叫度思的魔罗，我有一个名叫迦利的妹妹。
Tassā tvaṃ putto.
You were her son,
你是她的儿子，
So me tvaṃ bhāgineyyo ahosi.
which made you my nephew.
这使你成为我的侄子。
Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti.
At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.
那时，世间出现了拘孙陀世尊，阿罗汉，正等正觉的佛陀。
Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.
拘孙陀有两位优秀的首席弟子，名叫毘荼罗和善住。
Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā.
Of all the disciples of the Buddha Kakusandha,
在拘孙陀佛的所有弟子中，
Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya.
none were the equal of Venerable Vidhura in teaching Dhamma.
没有一个比尊者毘荼罗更善于说法。
Iminā kho evaṃ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi.
And that’s how he came to be known as Vidhura.
他因此被称为毘荼罗。
50.3 – (Venerable Sañjīva, while in cessation, was burned alive but impervious to fire)
Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṃ samāpajjati.
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.
但当尊者善住去到荒野，或到树下，或到空屋时，他很容易就证得了想受灭定。
Bhūtapubbaṃ, pāpima, āyasmā sañjīvo aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpanno nisinno hoti.
Once upon a time, Sañjīva was sitting at the root of a certain tree having attained the cessation of perception and feeling.
曾几何时，善住坐在一棵树下，证得了想受灭定。
Addasaṃsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpannaṃ nisinnaṃ;
Some cowherds, shepherds, farmers, and passers-by saw him sitting there
一些牧牛人、牧羊人、农夫和路人看到他坐在那里
disvāna tesaṃ etadahosi:
and said:
便说：
‘acchariyaṃ vata bho, abbhutaṃ vata, bho.
‘It’s incredible, it’s amazing!
“真是不可思议，真是令人惊叹！
Ayaṃ samaṇo nisinnakova kālaṅkato.
This ascetic passed away while sitting.
这个沙门坐着时去世了。
Handa naṃ dahāmā’ti.
We should cremate him.’
我们应该火化他。”
Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṃ datvā pakkamiṃsu.
They collected grass, wood, and cow-dung, heaped it all on Sañjīva’s body, set it on fire, and left.
他们收集了草、木柴和牛粪，全部堆在善住的身上，点燃后就离开了。
Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ piṇḍāya pāvisi.
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.
然后，夜过之后，善住从那个境界中出定，抖落袈裟，天亮时，他披上袈裟，进入村庄乞食。
Addasaṃsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ piṇḍāya carantaṃ;
Those cowherds, shepherds, farmers, and passers-by saw him wandering for alms
那些牧牛人、牧羊人、农夫和路人看到他乞食
disvāna nesaṃ etadahosi:
and said:
便说：
‘acchariyaṃ vata bho, abbhutaṃ vata, bho.
‘It’s incredible, it’s amazing!
“真是不可思议，真是令人惊叹！
Ayaṃ samaṇo nisinnakova kālaṅkato, svāyaṃ paṭisañjīvito’ti.
This ascetic passed away while sitting, and now he has come back to life!’
这个沙门坐着时去世了，现在他又活过来了！”
Iminā kho evaṃ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi.
And that’s how he came to be known as Sañjīva.
他因此被称为善住。
50.4 – (Māra Dūsī (Moggallāna) possesses minds of brahmins to criticize monks)
Atha kho, pāpima, dūsissa mārassa etadahosi:
Then it occurred to Māra Dūsī:
then it occurred to Māra Dūsī:
‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā.
‘I don’t know the course of rebirth of these ethical monks of good character.
“我不知道这些有道德、品行良好的比丘的轮回轨迹。
Yannūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ—
Why don’t I take possession of these brahmins and householders and say:
我为什么不附身于这些婆罗门和居士，然后说：
etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha.
“Come, all of you, abuse, attack, harass, and trouble the ethical monks of good character.
‘来吧，你们所有人，辱骂、攻击、骚扰、烦扰这些有道德、品行良好的比丘。
Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.
Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’
希望通过这样做，我们可以扰乱他们的心，以便魔罗度思可以找到一个可乘之机。’”
Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi:
And that’s exactly what he did.
他确实这样做了。
‘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:
Then those brahmins and householders abused, attacked, harassed, and troubled the ethical monks of good character:
然后那些婆罗门和居士辱骂、攻击、骚扰、烦扰那些有道德、品行良好的比丘：
‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.
‘These shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate.
“这些秃头，假沙门，乌合之众，我们亲属脚下的黑种，他们说：‘我们修禅！我们修禅！’他们禅定、专注、观想、沉思。
Seyyathāpi nāma ulūko rukkhasākhāyaṃ mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;
They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse.
他们就像树枝上的猫头鹰，为了捕食老鼠而禅定、专注、观想、沉思。
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;
They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish.
他们就像河岸上的豺狼，为了捕食鱼而禅定、专注、观想、沉思。
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;
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.
他们就像巷道边、排水沟旁或垃圾桶旁的猫，为了捕食老鼠而禅定、专注、观想、沉思。
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;
They’re just like an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates.
他们就像巷道边、排水沟旁或垃圾桶旁未装载的驴子，在那里禅定、专注、观想、沉思。
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’ti.
In the same way, these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate.’
同样地，这些秃头，假沙门，乌合之众，我们亲属脚下的黑种，他们说：‘我们修禅！我们修禅！’他们禅定、专注、观想、沉思。”
Ye kho pana, pāpima, tena samayena manussā kālaṃ karonti yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
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.
当时死亡的大多数人——当他们的身体坏散，死后——都投生到恶趣、恶处、地狱。
Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi:
Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the monks:
然后，拘孙陀世尊，阿罗汉，正等正觉的佛陀，对比丘们说：
‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena—
‘monks, the brahmins and householders have been possessed by Māra Dūsī.
“比丘们，婆罗门和居士们已被魔罗度思附身了。
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.
He told them to abuse you in the hope of upsetting your minds so that he can find a vulnerability.
他告诉他们侮辱你们，希望扰乱你们的心，以便他能找到一个可乘之机。
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.
Come, all of you monks, 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.
来吧，你们所有比丘，禅修时以充满慈爱的心遍满一个方向，然后是第二个，第三个，第四个。同样地，上方，下方，横向， সর্বত্র，四面八方，以充满慈爱的心遍满整个世界——广阔，广大，无量，没有敌意和恶意。
Karuṇāsahagatena cetasā … pe …
Meditate spreading a heart full of compassion …
禅修时以充满悲悯的心……
muditāsahagatena cetasā … pe …
Meditate spreading a heart full of rejoicing …
禅修时以充满随喜的心……
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.
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.’
禅修时以充满舍弃的心遍满一个方向，然后是第二个，第三个，第四个。同样地，上方，下方，横向， everywhere，四面八方，以充满舍弃的心遍满整个世界——广阔，广大，无量，没有敌意和恶意。”
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.
When those monks 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 …
当那些比丘被拘孙陀佛这样教导和劝告后，他们去到荒野，或到树下，或到空屋，在那里禅修时以充满慈爱的心……
Karuṇāsahagatena cetasā … pe …
compassion …
悲悯心……
muditāsahagatena cetasā … pe …
rejoicing …
随喜心……
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.
equanimity.
舍弃心。
❧
50.5 – (Māra Dūsī then tries to flatter monks)
Atha kho, pāpima, dūsissa mārassa etadahosi:
Then it occurred to Māra Dūsī:
then it occurred to Māra Dūsī:
‘evampi kho ahaṃ karonto imesaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā, yannūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ:
‘Even when I do this I don’t know the course of rebirth of these ethical monks of good character. Why don’t I take possession of these brahmins and householders and say:
“即使我这样做，我也不知道这些有道德、品行良好的比丘的轮回轨迹。我为什么不附身于这些婆罗门和居士，然后说：
“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha,
“Come, all of you, honor, respect, esteem, and venerate the ethical monks of good character.
‘来吧，你们所有人，尊敬、敬重、推崇、崇拜这些有道德、品行良好的比丘。
appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran”’ti.
Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’
希望通过这样做，我们可以扰乱他们的心，以便魔罗度思可以找到一个可乘之机。’”
Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi:
And that’s exactly what he did.
他确实这样做了。
‘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.
Then those brahmins and householders honored, respected, esteemed, and venerated the ethical monks of good character.
然后那些婆罗门和居士尊敬、敬重、推崇、崇拜那些有道德、品行良好的比丘。
Ye kho pana, pāpima, tena samayena manussā kālaṃ karonti yebhuyyena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
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.
当时死亡的大多数人——当他们的身体坏散，死后——都投生到善趣、天界。
Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi:
Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the monks:
然后，拘孙陀世尊，阿罗汉，正等正觉的佛陀，对比丘们说：
‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena:
‘monks, the brahmins and householders have been possessed by Māra Dūsī.
“比丘们，婆罗门和居士们已被魔罗度思附身了。
“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha,
He told them to venerate you
他告诉他们尊敬你们
appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran”ti.
in the hope of upsetting your minds so that he can find a vulnerability.
希望扰乱你们的心，以便他能找到一个可乘之机。
Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti.
Come, all you monks, 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.’
来吧，你们所有比丘，禅修时观察身体的丑陋，感受食物的厌恶，感受对整个世界的不满，并观察所有状况的无常。”
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.
When those monks 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.
当那些比丘被拘孙陀佛这样教导和劝告后，他们去到荒野，或到树下，或到空屋，在那里禅修时观察身体的丑陋，感受食物的厌恶，感受对整个世界的不满，并观察所有状况的无常。
+ 50.6 – (Māra Dūsī instantly reborn in hell after drawing blood on chief disciple)
Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṃ piṇḍāya pāvisi.
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.
然后，拘孙陀佛早上披上袈裟，带着钵和袈裟，与尊者毘荼罗作为他的第二位比丘，进入村庄乞食。
Atha kho, pāpima, dūsī māro aññataraṃ kumārakaṃ anvāvisitvā sakkharaṃ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṃ vobhindi.
Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open.
然后魔罗度思附身于一个男孩，捡起一块石头，击中毘荼罗的头部，使其破裂。
Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṃyeva bhagavantaṃ arahantaṃ sammāsambuddhaṃ piṭṭhito piṭṭhito anubandhi.
Then Vidhura, with blood pouring from his cracked skull, still followed behind the Buddha Kakusandha.
然后毘荼罗，头上流着血，仍然跟在拘孙陀佛后面。
Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho nāgāpalokitaṃ apalokesi:
Then the Buddha Kakusandha turned his whole body, the way that elephants do, to look back, saying:
然后，拘孙陀佛全身转过来，像大象一样回头，说道：
‘na vāyaṃ dūsī māro mattamaññāsī’ti.
‘This Māra Dūsī knows no bounds.’
“这个魔罗度思不知分寸。”
Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.
And with that look Māra Dūsī fell from that place and was reborn in the Great Hell.
就那一眼，魔罗度思从那个地方坠落，投生到大地狱。
Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti—
Now that Great Hell is known by three names:
那个大地狱有三个名字：
chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi.
‘The Six Fields of Contact’ and also ‘The Impaling With Spikes’ and also ‘Individually Painful’.
“六触处”，又名“钉刺”，又名“个体痛苦”。
Atha kho maṃ, pāpima, nirayapālā upasaṅkamitvā etadavocuṃ:
Then the wardens of hell came to me and said:
然后地狱狱卒来对我说：
‘yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya.
‘When stake meets stake in your heart,
“当桩与桩刺入你心时，
Atha naṃ tvaṃ jāneyyāsi:
you will know that
你将知道
“vassasahassaṃ me niraye paccamānassā”’ti.
you’ve been roasting in hell for a thousand years.’
你已在地狱中受苦千年。”
So kho ahaṃ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṃ mahāniraye apacciṃ.
I roasted for many years, many centuries, many millennia in that Great Hell.
我那个大地狱中受苦了许多年、许多世纪、许多千年。
Dasavassasahassāni tasseva mahānirayassa ussade apacciṃ vuṭṭhānimaṃ nāma vedanaṃ vediyamāno.
For ten thousand years I roasted in the annex of that Great Hell, experiencing the pain called ‘coming out’.
在一万年里，我那个大地狱的附地狱中受苦，经历着名为“出离”的痛苦。
Tassa mayhaṃ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa.
My body was in human form,
我的身体是人的形状，
Evarūpaṃ sīsaṃ hoti, seyyathāpi macchassa.
but I had the head of a fish.
但我有一个鱼头。
Kīdiso nirayo āsi,
What kind of hell was that,
那是什么样的地狱，
yattha dūsī apaccatha;
where Dūsī was roasted
度思在那里受苦，
Vidhuraṃ sāvakamāsajja,
after attacking the disciple Vidhura
在攻击了弟子毘荼罗
kakusandhañca brāhmaṇaṃ.
along with the brahmin Kakusandha?
和婆罗门拘孙陀之后？
Sataṃ āsi ayosaṅkū,
There were 100 iron spikes,
那里有100根铁刺，
sabbe paccattavedanā;
each one individually painful.
每一根都单独带来痛苦。
Īdiso nirayo āsi,
That’s the kind of hell
那就是那样的地狱，
yattha dūsī apaccatha;
where Dūsī was roasted
度思在那里受苦，
Vidhuraṃ sāvakamāsajja,
after attacking the disciple Vidhura
在攻击了弟子毘荼罗
kakusandhañca brāhmaṇaṃ.
along with the brahmin Kakusandha.
和婆罗门拘孙陀之后。
Yo etamabhijānāti,
Dark One, if you attack
黑暗者，如果你攻击
bhikkhu buddhassa sāvako;
a monk who directly knows this,
一个直接了知此法、
Tādisaṃ bhikkhumāsajja,
a disciple of the Buddha,
佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.
you’ll fall into suffering.
你将堕入痛苦。
Majjhe sarassa tiṭṭhanti,
There are mansions that last for an aeon
有能持续一劫的宫殿，
vimānā kappaṭṭhāyino;
standing in the middle of a lake.
矗立在湖中央。
Veḷuriyavaṇṇā rucirā,
Sapphire-colored, brilliant,
蓝宝石色，璀璨夺目，
accimanto pabhassarā;
they sparkle and shine.
它们闪烁发光。
Accharā tattha naccanti,
Dancing there are nymphs
仙女们在那里跳舞，
puthu nānattavaṇṇiyo.
shining in all different colors.
以各种不同的颜色闪耀。
Yo etamabhijānāti,
Dark One, if you attack
黑暗者，如果你攻击
bhikkhu buddhassa sāvako;
a monk who directly knows this,
一个直接了知此法、
Tādisaṃ bhikkhumāsajja,
a disciple of the Buddha,
佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.
you’ll fall into suffering.
你将堕入痛苦。
Yo ve buddhena codito,
I’m the one who, encouraged by the Buddha,
我就是那个，受佛陀鼓励，
bhikkhu saṅghassa pekkhato;
shook the stilt longhouse of Migāra’s mother
用我的大脚趾
Migāramātupāsādaṃ,
with his big toe
震撼了弥迦罗母亲的干栏式长屋，
pādaṅguṭṭhena kampayi.
as the Saṅgha of monks watched.
僧伽的比丘们都看着。
Yo etamabhijānāti,
Dark One, if you attack
黑暗者，如果你攻击
bhikkhu buddhassa sāvako;
a monk who directly knows this,
一个直接了知此法、
Tādisaṃ bhikkhumāsajja,
a disciple of the Buddha,
佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.
you’ll fall into suffering.
你将堕入痛苦。
Yo vejayantaṃ pāsādaṃ,
I’m the one who shook the Palace of Victory
我就是那个，用我的大脚趾
pādaṅguṭṭhena kampayi;
with his big toe
震撼了胜利宫，
Iddhibalenupatthaddho,
relying on psychic power,
依靠神通力，
saṃvejesi ca devatā.
inspiring deities to awe.
令天神感到敬畏。
Yo etamabhijānāti,
Dark One, if you attack
黑暗者，如果你攻击
bhikkhu buddhassa sāvako;
a monk who directly knows this,
一个直接了知此法、
Tādisaṃ bhikkhumāsajja,
a disciple of the Buddha,
佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.
you’ll fall into suffering.
你将堕入痛苦。
Yo vejayantapāsāde,
I’m the one who asked Sakka
我就是那个在胜利宫问帝释天的人：
sakkaṃ so paripucchati;
in the Palace of Victory:
“婆薮，你知道随着渴爱的止息而来的解脱吗？”
Api vāsava jānāsi,
‘Vāsava, do you know the freedom
我就是那个帝释天被问及后承认了真相的人。
taṇhākkhayavimuttiyo;
that comes with the ending of craving?’
Tassa sakko viyākāsi,
And I’m the one to whom Sakka
pañhaṃ puṭṭho yathātathaṃ.
admitted the truth when asked.
Yo etamabhijānāti,
Dark One, if you attack
黑暗者，如果你攻击
bhikkhu buddhassa sāvako;
a monk who directly knows this,
一个直接了知此法、
Tādisaṃ bhikkhumāsajja,
a disciple of the Buddha,
佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.
you’ll fall into suffering.
你将堕入痛苦。
Yo brahmaṃ paripucchati,
I’m the one who asked Brahmā
我就是那个在审判殿上，在大众面前问梵天的人：
sudhammāyābhito sabhaṃ;
in the Hall of Justice before the assembly:
“朋友，你还持有你过去那样的见解吗？
Ajjāpi tyāvuso diṭṭhi,
‘Friend, do you still have the same view
或者你看到了超越梵天界的光芒吗？”
yā te diṭṭhi pure ahu;
that you had in the past?
Passasi vītivattantaṃ,
Or do you see the radiance
brahmaloke pabhassaraṃ.
transcending the Brahmā realm?’
Tassa brahmā viyākāsi,
And I’m the one to whom Brahmā
我就是那个梵天
anupubbaṃ yathātathaṃ;
truthfully admitted his progress:
如实承认其进步的人：
Na me mārisa sā diṭṭhi,
‘Friend, I don’t have that view
“朋友，我没有那种
yā me diṭṭhi pure ahu.
that I had in the past.
我过去那样的见解。
Passāmi vītivattantaṃ,
I see the radiance
我看到了超越梵天界的光芒。
brahmaloke pabhassaraṃ;
transcending the Brahmā realm.
那么我今天怎么能说
Sohaṃ ajja kathaṃ vajjaṃ,
So how could I say today
我是常恒和永恒的呢？”
ahaṃ niccomhi sassato.
that I am permanent and eternal?’
Yo etamabhijānāti,
Dark One, if you attack
黑暗者，如果你攻击
bhikkhu buddhassa sāvako;
a monk who directly knows this,
一个直接了知此法、
Tādisaṃ bhikkhumāsajja,
a disciple of the Buddha,
佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.
you’ll fall into suffering.
你将堕入痛苦。
Yo mahāmeruno kūṭaṃ,
I’m the one who has touched the peak of Mount Meru
我就是那个以禅定解脱的力量
vimokkhena aphassayi;
using the power of meditative liberation.
触摸过须弥山顶的人。
Vanaṃ pubbavidehānaṃ,
I’ve visited the forests of the people
我曾造访东大陆居民的森林。
ye ca bhūmisayā narā.
who dwell in the Eastern Continent.
Yo etamabhijānāti,
Dark One, if you attack
黑暗者，如果你攻击
bhikkhu buddhassa sāvako;
a monk who directly knows this,
一个直接了知此法、
Tādisaṃ bhikkhumāsajja,
a disciple of the Buddha,
佛陀的弟子，
kaṇha dukkhaṃ nigacchasi.
you’ll fall into suffering.
你将堕入痛苦。
Na ve aggi cetayati,
Though a fire doesn’t think:
虽然火不认为：
‘ahaṃ bālaṃ ḍahāmī’ti;
‘I’ll burn the fool!’
“我将烧伤愚者！”
Bālo ca jalitaṃ aggiṃ,
Still the fool who attacks
然而攻击火的愚者
āsajja naṃ sa ḍayhati.
the fire gets burnt.
仍然会被烧伤。
Evameva tuvaṃ māra,
In the same way Māra,
同样地，魔罗，
āsajja naṃ tathāgataṃ;
in attacking the Realized One,
在攻击如来时，
Sayaṃ ḍahissasi attānaṃ,
you’ll only burn yourself,
你只会烧伤你自己，
bālo aggiṃva samphusaṃ.
like a fool touching the flames.
就像愚者触碰火焰一样。
Apuññaṃ pasavī māro,
Māra’s made bad karma
魔罗在攻击如来时造下了恶业。
āsajja naṃ tathāgataṃ;
in attacking the Realized One.
恶魔，你以为
Kiṃ nu maññasi pāpima,
Wicked One, do you imagine that
你的邪恶不会结果吗？
na me pāpaṃ vipaccati.
your wickedness won’t bear fruit?
Karoto cīyati pāpaṃ,
Your deeds heap up wickedness
你的行为堆积着邪恶，
cirarattāya antaka;
that will last a long time, Terminator!
那将持续很久，终结者！
Māra nibbinda buddhamhā,
Forget about the Buddha, Māra!
忘记佛陀吧，魔罗！
āsaṃ mākāsi bhikkhusu.
And give up your hopes for the monks!”
放弃你对比丘们的希望！”
Iti māraṃ atajjesi,
That is how, in the Bhesekaḷā grove
就这样，在贝塞卡拉林中，
bhikkhu bhesakaḷāvane;
the monk rebuked Māra.
比丘斥责了魔罗。
Tato so dummano yakkho,
That spirit, downcast,
那个沮丧的精灵，
tatthevantaradhāyathā”ti.
disappeared right there!
当场消失了！
end of section [50 – MN 50 Māra-tajjanīya: Rebuke of Māra] ❧
§ – Gahapati (householders) VaggaMN-q 51 – MN 51 Kandaraka: With Kandaraka
MN-q 52 – MN 52 Aṭṭhakan-āgara: Man From the City of Aṭṭhaka
MN-q 53 – MN 53 Sekha: A trainee
MN-q 54 – MN 54 Potaliya: With Potaliya the Wanderer
MN-q 55 – MN 55 Jīvaka: With Jīvaka
MN-q 56 – MN 56 Upāli: (name of layperson)
MN-q 57 – MN 57 Kukkuravatika: The Ascetic Who Behaved Like a Dog
MN-q 58 – MN 58 Abhaya-rāja-kumāra: With Prince Abhaya
MN-q 59 – MN 59 Bahu-vedanīya: Many [kinds of] sensations
MN-q 60 – MN 60 Apaṇṇaka: Guaranteed
