131. （一三一）降魔经

I have heard thus:

At one time, the Buddha was wandering in the country of Vārāṇasī, staying in the Deer Park at the Sītavana near the Rṣipatana.

At that time, Venerable Mahāmaudgalyāyana was building a meditation hut for the Buddha and was walking back and forth in the open air. At that time, Māra the Evil One transformed into a fine form and entered Venerable Mahāmaudgalyāyana's abdomen. Then Venerable Mahāmaudgalyāyana thought: "My abdomen now feels like it has eaten beans. I should enter the samādhi of suchness and use the samādhi of suchness to observe my abdomen." At that time, Venerable Mahāmaudgalyāyana went to the end of the walking path, spread out his sitting mat, sat cross-legged, entered the samādhi of suchness, and used the samādhi of suchness to observe his abdomen. Venerable Mahāmaudgalyāyana then knew that Māra the Evil One was in his abdomen.

Venerable Mahāmaudgalyāyana then awoke from samādhi and said to Māra the Evil One: "You, Pāpīyas, come out! You, Pāpīyas, come out! Do not disturb the Tathāgata, do not disturb the Tathāgata's disciples, do not bring about meaninglessness and no benefit for a long time, you will definitely be born in an evil place and experience immeasurable suffering."

At that time, Māra the Evil One thought: "This śramaṇa does not see or know, yet he says: 'You, Pāpīyas, come out! You, Pāpīyas, come out! Do not disturb the Tathāgata, do not disturb the Tathāgata's disciples, do not bring about meaninglessness and no benefit for a long time, you will definitely be born in an evil place and experience immeasurable suffering.' Your teacher has great supernatural powers, great authority, great merit, and great spiritual power, yet he cannot know or see quickly, let alone his disciples being able to know or see.

Venerable Mahāmaudgalyāyana again said to Māra the Evil One: "I also know your intention. You think: 'This śramaṇa does not know or see, yet he says: "You, Pāpīyas, come out! You, Pāpīyas, come out! Do not disturb the Tathāgata, do not disturb the Tathāgata's disciples, do not bring about meaninglessness and no benefit for a long time, you will definitely be born in an evil place and experience immeasurable suffering. Your teacher has great supernatural powers, great authority, great merit, and great spiritual power, yet he cannot know or see quickly, let alone his disciples being able to know or see.

Māra Pāpīyas again thought: "This śramaṇa knows and sees me, so he says this." Then Māra Pāpīyas transformed into a fine form, emerged from his mouth, and stood before Venerable Mahāmaudgalyāyana.

Venerable Mahāmaudgalyāyana said: "Pāpīyas, in the past there was a Tathāgata named Jñānakūṭa, the Worthy One, the Perfectly Enlightened One. At that time I was a demon named Pāpīyas. I had a sister named Kṛṣṇā, and you are her son. Pāpīyas, for this reason you are my nephew. Pāpīyas, the Tathāgata Jñānakūṭa, the Worthy One, the Perfectly Enlightened One, had two great disciples, one named Śabda and the other named Saṃjñā. Pāpīyas, why is Venerable Śabda called Śabda? Pāpīyas, Venerable Śabda abides in the Brahma Heaven, filling a thousand worlds with his constant voice. There is no disciple whose voice is equal to, similar to, or superior to his. Pāpīyas, for this reason Venerable Śabda is called Śabda.

Pāpīyas, why is Venerable Saṃjñā called Saṃjñā? Pāpīyas, Venerable Saṃjñā, when he goes to a village to wander, in the morning he puts on his robe, takes his bowl, enters the village for alms, well-protecting his body, well-restraining his faculties, and standing in right mindfulness. Having begged for alms, he eats, and after midday he puts away his robe and bowl, washes his hands and feet, puts his sitting mat over his shoulder, goes to a place without affairs, or to a mountain forest or the foot of a tree, or to a quiet and secluded place, spreads out his sitting mat, and quickly enters the saṃjñā-nirodha-samāpatti. At that time, if there are people tending cattle, sheep, or collecting firewood and grass, or travelers, who enter that mountain forest and see him in the saṃjñā-nirodha-samāpatti, they think: 'Now this śramaṇa is sitting in a place without affairs and has passed away. We should gather dry firewood and grass, pile it up, cover his body, and cremate him.' They then gather firewood and grass, pile it up, cover his body, set it on fire, and leave. Venerable Saṃjñā, having passed the night, arises from samādhi in the morning, shakes off his robe, and goes to the village where he is staying to wander, as usual putting on his robe, taking his bowl, entering the village for alms, well-protecting his body, well-restraining his faculties, and standing in right mindfulness. The people who tended cattle, sheep, or collected firewood and grass, or travelers, who entered that mountain forest and saw him before, think: 'Now this śramaṇa was sitting in a place without affairs and passed away. We already gathered dry firewood and grass, piled it up, covered his body, and cremated it. But this venerable one has again entered saṃjñā.' Pāpīyas, for this reason Venerable Saṃjñā is called Saṃjñā.

Pāpīyas, at that time the evil Māra thought: 'This shaven-headed śramaṇa is bound by Kṛṣṇā, cut off from offspring, and without a son. He studies meditation, with longing, increased longing, and repeated longing, like an ass carrying a heavy load all day, tied up in a manger, not getting any grain. For the sake of that grain, he longs, increases his longing, and repeatedly longs. So too, this shaven-headed śramaṇa is bound by Kṛṣṇā, cut off from offspring, and without a son. He studies meditation, with longing, increased longing, and repeated longing, like a cat by a mouse hole, wanting to catch a mouse, he longs, increases his longing, and repeatedly longs. So too, this shaven-headed śramaṇa is bound by Kṛṣṇā, cut off from offspring, and without a son. He studies meditation, with longing, increased longing, and repeated longing, like a hawk in a pile of dry firewood, wanting to catch a mouse, he longs, increases his longing, and repeatedly longs. So too, this shaven-headed śramaṇa is bound by Kṛṣṇā, cut off from offspring, and without a son. He studies meditation, with longing, increased longing, and repeated longing, like a crane on the bank of a pond, wanting to catch fish, he longs, increases his longing, and repeatedly longs. So too, this shaven-headed śramaṇa is bound by Kṛṣṇā, cut off from offspring, and without a son. He studies meditation, with longing, increased longing, and repeated longing. What does he long for? For what purpose does he long? What does he seek to long for? He is disturbed, crazy, ruined. I do not know where he comes from, nor where he goes, nor where he abides. I do not know his death or his birth. I should rather instruct the brāhmaṇas and householders: "You all come together to revile and beat the diligent śramaṇa." Why is that? Perhaps when reviling, beating, and accusing him, he may arouse an evil mind, allowing me to take advantage of him.'

Pāpīyas, at that time the evil Māra instructed the brāhmaṇas and householders, and those brāhmaṇas and householders reviled and beat the diligent śramaṇa, and accused him. Those brāhmaṇas and householders either hit him with a stick, or threw stones at him, or beat him with a staff, or injured the diligent śramaṇa's head, or tore his robe, or broke his alms bowl. At that time, if any of those brāhmaṇas and householders died, because of that, with the breakup of the body, after death, they certainly went to a bad place, to a hell. Having been born there, they thought: 'I should receive this suffering, and I will have to receive even more extreme suffering than this. Why is that? Because we previously performed evil actions towards the diligent śramaṇa.'

"Pāpīyas, at that time the disciples of the Tathāgata, the Arhat, the Perfectly Enlightened One, having their heads injured, their robes torn, and their alms bowls broken, went to the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya. At that time, the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, surrounded and attended by an assembly of countless hundreds of thousands, was teaching the Dharma. The Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, saw from afar his disciples coming with their heads injured, their robes torn, and their alms bowls broken, and having seen them, he addressed the monks: 'Do you see, monks, how the evil Māra instructed the brāhmaṇas and householders: "You all come together to revile and beat the diligent śramaṇa." Why is that? Perhaps when reviling, beating, and accusing him, he may arouse an evil mind, allowing me to take advantage of him." Monks, you should pervade one direction with a mind of loving-kindness, and likewise the second, third, and fourth directions, the four intermediate directions, the zenith, and the nadir, everywhere, above, below, and all around, with a mind of loving-kindness, without enmity, without ill will, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity,

Pāpīyas, the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, taught his disciples in this way, and they accepted the teaching, and pervaded one direction with a mind of loving-kindness, and likewise the second, third, and fourth directions, the four intermediate directions, the zenith, and the nadir, everywhere, above, below, and all around, with a mind of loving-kindness, without enmity, without ill will, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity, without ill will, without rivalry, without rivalry, without enmity,

"Pāpīyas, at that time the evil Māra again thought: 'I seek an opportunity with the diligent śramaṇa, but I cannot find it. I should rather instruct the brāhmaṇas and householders: "You all come together to pay homage, make offerings, and serve the diligent śramaṇa." Perhaps by paying homage, making offerings, and serving the diligent śramaṇa, he may arouse an evil mind, allowing me to take advantage of him." Pāpīyas, having been instructed by the evil Māra, the brāhmaṇas and householders then came together to pay homage, make offerings, and serve the diligent śramaṇa, spreading out their robes on the ground and saying: 'The diligent śramaṇa may walk on this. The diligent śramaṇa practices what is difficult to practice, bringing long-term benefit, peace, and happiness to us.' The brāhmaṇas and householders spread out their hair on the ground and said: 'The diligent śramaṇa may walk on this. The diligent śramaṇa practices what is difficult to practice, bringing long-term benefit, peace, and happiness to us.' The brāhmaṇas and householders held various foods and drinks in their hands, waiting by the road and saying: 'The diligent śramaṇa may accept this food and drink. Please take it and use it as you wish, bringing long-term benefit, peace, and happiness to us.' The faithful brāhmaṇas and householders saw the diligent śramaṇa, respectfully embraced him, and brought him inside, offering various goods to the diligent śramaṇa, saying: 'Please accept and use these. Please take them and use them as you wish.' At that time, the brāhmaṇas and householders who died because of this, due to this, upon the dissolution of the body, after death, certainly went to a good place, to a heavenly realm. Having been born there, they thought: 'We should experience this pleasure, and we will experience even greater pleasure than this. Why is that? Because we previously practiced good conduct towards the diligent śramaṇa.'

Pāpīyas, the disciples of the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, having received homage, offerings, and service, went to where the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, was. At that time, the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, was surrounded by immeasurable hundreds of thousands of attendants, teaching the Dharma. The Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, saw from afar that the disciples had received homage, offerings, and service, and having seen them, he told the bhikṣus: 'Do you see? The evil Māra instructed the brāhmaṇas and householders: "You all come together to pay homage, make offerings, and serve the diligent śramaṇa. Perhaps by paying homage, making offerings, and serving the diligent śramaṇa, he may arouse an evil mind, allowing me to take advantage of him." Bhikṣus, you should observe that all conditioned phenomena are impermanent, observe that they are subject to arising and decay, observe that they are without desire, observe that they are to be abandoned, observe that they cease, observe that they are to be cut off, so that the evil Māra may seek an opportunity but not find it.' Pāpīyas, the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, taught his disciples in this way, and they accepted the teaching, observing that all conditioned phenomena are impermanent, observing that they are subject to arising and decay, observing that they are without desire, observing that they are to be abandoned, observing that they cease, observing that they are to be cut off, so that the evil Māra may seek an opportunity but not find it.

Pāpīyas, at that time the evil Māra again thought: 'I seek an opportunity with the diligent śramaṇa, but I cannot find it. I should rather transform myself into a young man, holding a large staff in my hand, standing by the road, striking the head of Venerable Svara, causing it to break and blood to flow, staining his face.' Pāpīyas, the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, later traveled to a village where he relied on. In the morning, he put on his robe, took his alms bowl, entered the village to beg for food, and Venerable Svara followed behind him. Pāpīyas, at that time, the evil Māra transformed himself into a young man, holding a large staff in his hand, standing by the road, striking the head of Venerable Svara, causing it to break and blood to flow, staining his face. Pāpīyas, after Venerable Svara's head was broken and blood flowed, he still followed behind the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, like a shadow never leaving.

"Pāpīyas, the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, having arrived at the village, looked around with the full strength of his body, like a dragon, not afraid, not terrified, not startled, not fearful, observing the directions. Pāpīyas, the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, saw Venerable Svara with a broken head, blood flowing and staining his face, following the Buddha, like a shadow never leaving, and said: 'This evil Māra is fierce and violent, with great power. This evil Māra does not know contentment.' Pāpīyas, before the Tathāgata, the Arhat, the Perfectly Enlightened One, Akṣobhya, had finished speaking, at that time, the evil Māra immediately fell into the great Avīci Hell. Pāpīyas, this great hell has four names: Avīci, Hundred Nails, Reverse Thorn, and Six More. There are wardens in that great hell who went to the evil Māra and said: 'You should know that if the nails and so forth are all together, it will be a hundred years full.'"

Then, having heard this, Māra Pāpīyas was frightened, terrified, and his body hair stood on end. He spoke a verse to Venerable Mahāmaudgalyāyana:

How was it that in that hell, the evil Māra was
formerly in it, harassing the Buddha's pure conduct, and offending those bhikṣus?

Venerable Mahāmaudgalyāyana then spoke a verse in reply to Māra Pāpīyas:

The hell named 'Imperfect' is where
the evil Māra was formerly in
harassing the Buddha's pure conduct, and
offending those bhikṣus. There are a
hundred iron nails, all piercing in
reverse. The hell named 'Imperfect' is
where the evil Māra was formerly
in. If there are those who
do not know, bhikṣus who are
disciples of the Buddha, they will
certainly experience such suffering, receiving the
retribution of black karma. There are
various kinds of gardens and groves
where humans dwell on the ground
eating naturally grown rice, living in
the northern continent. On the cliffs
of Mount Sumeru, well-cultivated, practicing liberation
upholding the last body. Standing in
the great pond, the palace abides
until the eon, golden in color
lovely and radiant, like a blazing
fire. Making various kinds of music
going to where Śakra is, originally
offering a single house, well-awakened. If
Śakra is walking in front, ascending
to the Vidyujjvala palace, seeing Śakra
greatly rejoicing, the celestial maidens each
dance. If they see a bhikṣu
coming, they look back with shame
If in the Vidyujjvala palace, seeing
a bhikṣu asking about the meaning
the great sage can know, the
exhaustion of craving leads to liberation
The bhikṣu then answers, asking according
to the meaning. Kauśika, I can
know, the exhaustion of craving leads
to liberation. Hearing his answer, Śakra
attains joyful happiness. The bhikṣu is
of great benefit, speaking according to
the meaning. If in the Vidyujjvala
palace, asking Śakra, king of the
devas, what is the name of
this palace, do you, Śakra, control
the city? Śakra answers the great
sage, named Vidyujjvala. This is called
the thousand worlds, among the thousand
worlds, there is none superior to
this palace, like Vidyujjvala. The king
of devas, Śakra, freely roams as
he pleases, enjoying the Nāga-dwelling, transforming
into a hundred rows. Within the
Vidyujjvala palace, Śakra attains free roaming
The great Vidyujjvala palace can be
shaken by a toe. What the
king of devas sees, Śakra attains
free roaming. If in the Deer
Mother's Hall, the foundation is built
extremely firm and solid, difficult to
move or shake, the supernatural power
of the feet can shake it
There is a lapis lazuli ground
trodden by the sages, smooth and
delightful to the touch, spread with
soft cotton mats. Loving speech and
harmony, the king of devas is
always joyful, skillfully making music, with
well-harmonized tones and rhythms. The devas
gather and say, 'This is a stream-enter

Venerable Mahāmaudgalyāyana spoke thus. Māra Pāpīyas, having heard what Venerable Mahāmaudgalyāyana said, rejoiced and practiced accordingly.