English
Forest dwellers, alms-gatherers, delighting in what is obtained by gleaning; We shall tear apart Mara's army, well-composed within. Forest dwellers, alms-gatherers, delighting in what is obtained by gleaning; We shall shake Mara's army, as an elephant a reed-hut. Tree-root dwellers, constant in practice, delighting in what is obtained by gleaning; We shall tear apart Mara's army, well-composed within. Tree-root dwellers, constant in practice, delighting in what is obtained by gleaning; We shall shake Mara's army, as an elephant a reed-hut. In this bone-skeleton hut, sewn with flesh and sinews; Shame on this foul-smelling city, where one clings to another's body as 'mine'. Bag of excrement, covered with skin, a swelling, a demoness; Nine streams are in your body, which flow always. Your body, with its nine streams, foul-smelling, a bondage; A monk avoids it, as one who desires purity avoids excrement. If people knew it, as I know it; They would avoid it from afar, like a place of excrement in the rainy season. "So it is, great hero, as you, ascetic, speak; Yet some sink down here, like an old ox in the mud." He who thinks to dye the sky with turmeric; Or with any other color, that is only a cause of vexation. So the mind, like the sky, well-composed within; Let it not approach evil thoughts, as a bird a heap of fire. See this painted image, a body full of sores, erected; Afflicted, full of many thoughts, for which there is no lasting stability. See this painted form, with jewels and earrings; Bones covered with skin, it shines with clothes. Feet dyed with lac, face smeared with powder; Enough for the delusion of the fool, but not for one seeking the other shore. Hair adorned with eight ornaments, eyes smeared with collyrium; Enough for the delusion of the fool, but not for one seeking the other shore. Like a new, painted collyrium box, a putrid body adorned; Enough for the delusion of the fool, and not for one seeking the far shore. 1165. “The hunter laid a snare, the deer did not fall into the net; Having eaten the bait, let us go, while the deer-catchers are lamenting. 1166. “The hunter's snare is cut, the deer did not fall into the net; Having eaten the bait, let us go, while the deer-hunters are sorrowing. 1167. “Then there was that which was terrifying, then there was that which made the hair stand on end; When Sāriputta, endowed with many qualities, had attained Nibbāna. 1168. “Impermanent, alas, are formations, of the nature to arise and pass away. Having arisen, they cease, their appeasement is bliss. 1169. “Subtly do they penetrate, like a hair-tip with an arrow; Those who see the five aggregates, as other, and not as self. 1170. “And those who see formations, as other, and not as self; They have pierced skillfully, like a hair-tip with an arrow. 1171. “As if struck by a spear, as if his head were aflame; For the abandoning of sensual passion, let the mindful monk wander. 1172. “As if struck by a spear, as if his head were aflame; For the abandoning of passion for existence, let the mindful monk wander.” 1173. “Urged by one developed, who bore his final body; I shook Migāramātā's palace, with my big toe. 1174. “Not by starting loosely, not by little strength; Is Nibbāna to be attained, the release from all bonds. 1175. “And this young monk, this excellent man; Bears his final body, having conquered Māra with his host. 1176. “Lightnings flash through the chasm, of Veḷu and Paṇḍava; Gone into a mountain cave, he meditates, the son of the incomparable, such one. 1177. “Peaceful, ceased, a recluse with a secluded dwelling; Heir of the Supreme Buddha, revered by Brahmā. 1178. “To the peaceful, ceased, recluse with a secluded dwelling; Heir of the Supreme Buddha, pay homage, Brāhmaṇa Kassapa.” 1179. ‘ ‘Even if one were to go through a hundred births, all of them as a brahmin, learned in the Vedas, again and again among humans— 1180. ‘‘Even if he were a reciter, master of the three Vedas— This (act of) veneration is not worth a sixteenth part of that. 1181. ‘‘He who, before his meal, has experienced the eight liberations, in direct and reverse order, and then goes for alms— 1182. ‘‘Do not strike such a monk, do not harm yourself, brahmin; Gladden your mind towards that steadfast Arahant; Quickly, with joined palms, venerate him, lest your head be shattered. 1183. ‘‘He does not see the true Dhamma, hindered by transmigration; He pursues a downward, crooked path, following a wrong way. 1184. ‘‘Like a worm smeared with filth, infatuated with formations; Deeply immersed in gains and honors, he goes empty and bloated. 1185. ‘‘But look at this Sāriputta approaching, so pleasant to behold; Liberated in both ways, well-composed within. 1186. ‘‘Without a dart, with fetters destroyed, possessing the three knowledges, overcoming death; Worthy of offerings from humans, an unsurpassed field of merit. 1187. ‘‘These many deities, powerful and glorious, ten thousand deities, all with Brahmā as their leader, stand with joined palms, venerating Moggallāna. 1188. ‘‘‘Homage to you, noble man, homage to you, supreme man; Whose defilements are destroyed, you are worthy of offerings, venerable one.’ 1189. ‘‘Honored by the lord of men, one who has overcome death arises; Like a lotus by water, he is not stained by formations. 1190. ‘‘He, by whom in a moment the thousandfold world, including the Brahma-realm, is known, who has mastery; He, that monk, sees the divine beings, their passing away and reappearance, at the time of their miraculous powers. 1191. ‘‘In wisdom, virtue, and tranquility, even a monk who has reached the other shore would be at most like Sāriputta. 1192. ‘‘In a moment, I can create a hundred thousand million bodies; I am skilled in transformations, I have mastery over psychic power. 1193. ‘‘Mastery of concentration He reached the ultimate abode, of Moggallāna clan, in Asita's teaching. The wise one uprooted, with senses composed, like an elephant a rotten creeper's bond. 1194. The Teacher has been served by me, The Buddha's teaching has been done; The heavy burden has been laid down, The craving for existence uprooted. 1195. For which purpose I went forth, from home to homelessness; That purpose has been attained by me, the destruction of all fetters. 1196. What kind of hell was it, where the wicked one was cooked? Having assaulted the disciple Vidhura, and the brahmin Kakusandha. 1197. There were a hundred iron stakes, all causing individual pain. Such was the hell, where the wicked one was cooked; Having assaulted the disciple Vidhura, and the brahmin Kakusandha. 1198. He who knows this, a monk, a disciple of the Buddha; Having assaulted such a monk, O Kaṇha, you will go to suffering. 1199. In the middle of the lake stand, mansions lasting for an eon; Lapis lazuli colored, charming, radiant, shining; Apsaras dance there, diverse, of various colors. 1200. He who knows this, a monk, a disciple of the Buddha; Having assaulted such a monk, O Kaṇha, you will go to suffering. 1201. He who, urged by the Buddha, while the assembly of monks looked on; Migāramātā's palace, shook with his big toe. 1202. He who knows this, a monk, a disciple of the Buddha; Having assaulted such a monk, O Kaṇha, you will go to suffering. 1203. He who Vejayanta palace, shook with his big toe; Supported by psychic power, and stirred the deities. 1204. He who knows this, a monk, a disciple of the Buddha; Having assaulted such a monk, O Kaṇha, you will go to suffering. 1204. He who knows this, a monk, a disciple of the Buddha; Having assaulted such a monk, O Kaṇha, you will go to suffering. 1205. He who, in Vejayanta palace, questioned Sakka; "Friend, do you know the liberations through craving's destruction?" To him Sakka answered, when questioned, truthfully. 1206. He who knows this, a monk, a disciple of the Buddha; Having assaulted such a monk, O Kaṇha, you will go to suffering. 1207. He who questioned Brahmā, standing in the Sudhammā assembly hall; Today too, friend, is that view, which was your view before; You see one passing beyond, shining in the Brahma-world. To him Brahma replied, when asked the question truly; "Venerable sir, that view is not mine, which was my view before. I see one passing beyond, shining in the Brahma-world; How then today could I say, 'I am permanent, eternal'?" He who knows this... O Mara, you will come to suffering. He who touched the peak of great Meru, with liberation; The forest of Pubbavideha, and the people who lie on the ground. He who knows this, a monk, a disciple of the Buddha; Assaulting such a monk, O Mara, you will come to suffering. Indeed, fire does not intend, "I will burn the fool"; But the fool, assaulting the blazing fire, is burned by it. Just so, you, Mara, assaulting the Tathagata; You will burn yourself, like a fool touching fire. Mara has produced demerit, by assaulting the Tathagata; What do you think, evil one, that my evil will not ripen? As you act, your evil accumulates, for a long time, O Destroyer; Mara, be disgusted with the Buddha, do not place hope in monks. Thus he rebuked Mara, the monk in Bhesakaḷā forest; Then that dejected yakkha, vanished right there. Thus indeed, the Venerable Elder Mahāmoggallāna spoke these verses. The Sixtieth Nipāta is finished. Therein the Summary – In the Sixtieth Nipāta, Moggallāna, the greatly powerful; Alone, the Elder's verses, they are sixty-eight.