Thag 20.1

Mahāmoggallānattheragāthā

“Āraññikā piṇḍapātikā, uñchāpattāgate ratā; Dālemu maccuno senaṁ, ajjhattaṁ susamāhitā.

Mahāmoggallāna

“Living in the wilderness, eating only almsfood, happy with the scraps in our bowls, let us tear apart the army of death, while remaining serene within.

Āraññikā piṇḍapātikā, uñchāpattāgate ratā; Dhunāma maccuno senaṁ, naḷāgāraṁva kuñjaro.

Living in the wilderness, eating only almsfood, happy with the scraps in our bowls, let us crush the army of death, as an elephant a hut of reeds.

Rukkhamūlikā sātatikā, uñchāpattāgate ratā; Dālemu maccuno senaṁ, ajjhattaṁ susamāhitā.

Living at the foot of a tree, persistent, happy with the scraps in our bowls, let us tear apart the army of death, while remaining serene within.

Rukkhamūlikā sātatikā, uñchāpattāgate ratā; Dhunāma maccuno senaṁ, naḷāgāraṁva kuñjaro”.

Living at the foot of a tree, persistent, happy with the scraps in our bowls, let us crush the army of death, as an elephant a hut of reeds.”

“Aṭṭhikaṅkalakuṭike, maṁsanhārupasibbite; Dhiratthu pure duggandhe, paragatte mamāyase.

“You hut, made of a chain of bones, sewn together with flesh and sinew; curse you mortal frame, you stink, you cherish the parts of others!

Gūthabhaste taconaddhe, uragaṇḍipisācini; Nava sotāni te kāye, yāni sandanti sabbadā.

You sack of dung swathed in skin! You demoness with horns on your chest! O body, you have nine streams that are flowing all the time.

Tava sarīraṁ navasotaṁ, Duggandhakaraṁ paribandhaṁ; Bhikkhu parivajjayate taṁ, Mīḷhaṁ ca yathā sucikāmo.

With its nine streams, your body stinks, full of dung. A monk seeking purity would avoid it like excrement.

Evañce taṁ jano jaññā, yathā jānāmi taṁ ahaṁ; Ārakā parivajjeyya, gūthaṭṭhānaṁva pāvuse”.

If they knew you like I do, they’d keep far away, like a cesspit in the monsoon.”

“Evametaṁ mahāvīra, yathā samaṇa bhāsasi; Ettha ceke visīdanti, paṅkamhiva jaraggavo”.

“So it is, great hero! As you say, ascetic! But some founder here like an old bull stuck in a bog.”

“Ākāsamhi haliddiyā, yo maññetha rajetave; Aññena vāpi raṅgena, vighātudayameva taṁ.

“Whoever might think of making the sky yellow, or some other color, would only trouble themselves.

Tadākāsasamaṁ cittaṁ, ajjhattaṁ susamāhitaṁ; Mā pāpacitte āsādi, aggikhandhaṁva pakkhimā”.

This mind is like the sky: serene inside itself. Evil-minded one, don’t attack me, you’ll end up like a moth in a mass of fire.”

“Passa cittakataṁ bimbaṁ, arukāyaṁ samussitaṁ; Āturaṁ bahusaṅkappaṁ, yassa natthi dhuvaṁ ṭhiti.

“See this fancy puppet, a body built of sores, diseased, obsessed over, in which nothing lasts at all.

Passa cittakataṁ rūpaṁ, maṇinā kuṇḍalena ca; Aṭṭhiṁ tacena onaddhaṁ, saha vatthehi sobhati.

See this fancy figure, with its gems and earrings; it is bones swathed in skin, made pretty by its clothes.

Alattakakatā pādā, mukhaṁ cuṇṇakamakkhitaṁ; Alaṁ bālassa mohāya, no ca pāragavesino.

Rouged feet and powdered face may be enough to beguile a fool, but not a seeker of the far shore.

Aṭṭhapadakatā kesā, nettā añjanamakkhitā; Alaṁ bālassa mohāya, no ca pāragavesino.

Hair in eight braids and eyeshadow may be enough to beguile a fool, but not a seeker of the far shore.

Añjanīva navā cittā, pūtikāyo alaṅkato; Alaṁ bālassa mohāya, no ca pāragavesino.

A rotting body all adorned like a freshly painted makeup box may be enough to beguile a fool, but not a seeker of the far shore.

Odahi migavo pāsaṁ, nāsadā vāguraṁ migo; Bhutvā nivāpaṁ gacchāma, kaddante migabandhake.

The hunter laid his snare, but the deer didn’t spring the trap. I’ve eaten the bait and now I go, leaving the trapper to lament.

Chinno pāso migavassa, nāsadā vāguraṁ migo; Bhutvā nivāpaṁ gacchāma, socante migaluddake”.

The hunter’s snare is broken, but the deer didn’t spring the trap. I’ve eaten the bait and now I go, leaving the deer-hunter to grieve.”

“Tadāsi yaṁ bhiṁsanakaṁ, tadāsi lomahaṁsanaṁ; Anekākārasampanne, sāriputtamhi nibbute.

“Then there was terror! Then they had goosebumps! When Sāriputta, endowed with many fine qualities, became quenched.

Aniccā vata saṅkhārā, uppādavayadhammino; Upajjitvā nirujjhanti, tesaṁ vūpasamo sukho.

Oh! Conditions are impermanent, their nature is to rise and fall; having arisen, they cease; their settling is such bliss.”

Sukhumaṁ te paṭivijjhanti, vālaggaṁ usunā yathā; Ye pañcakkhandhe passanti, parato no ca attato.

“Those who see the five aggregates as other, not as self, penetrate a subtle thing, like a hair-tip with an arrow.

Ye ca passanti saṅkhāre, parato no ca attato; Paccabyādhiṁsu nipuṇaṁ, vālaggaṁ usunā yathā.

Those who see conditions as alien, not as self, pierce a fine thing, like a hair-tip with an arrow.”

Sattiyā viya omaṭṭho, ḍayhamānova matthake; Kāmarāgappahānāya, sato bhikkhu paribbaje.

“Like they’re struck by a sword, like their head was on fire, a mendicant should wander mindful, to give up sensual desire.

Sattiyā viya omaṭṭho, ḍayhamānova matthake; Bhavarāgappahānāya, sato bhikkhu paribbaje.

Like they’re struck by a sword, like their head was on fire, a mendicant should wander mindful, to give up desire for rebirth.”

Codito bhāvitattena, sarīrantimadhārinā; Migāramātupāsādaṁ, pādaṅguṭṭhena kampayiṁ.

“Urged by the developed one, who bore his final body, I shook the stilt longhouse of Migāra’s mother with my big toe.”

Nayidaṁ sithilamārabbha, nayidaṁ appena thāmasā; Nibbānamadhigantabbaṁ, sabbaganthapamocanaṁ.

“Not by being slack, or with little strength may this be realized—extinguishment, the release from all ties.”

Ayañca daharo bhikkhu, ayamuttamaporiso; Dhāreti antimaṁ dehaṁ, jetvā māraṁ savāhiniṁ.

“This young monk, this best of men, bears his final body, having vanquished Māra and his legions.”

Vivaramanupabhanti vijjutā, Vebhārassa ca paṇḍavassa ca; Nagavivaragato jhāyati, Putto appaṭimassa tādino.

“Lightning flashes down on the cleft of Vebhāra and Paṇḍava. But in the mountain cleft he is absorbed in jhāna— the son of the Buddha, inimitable and unaffected.”

Upasanto uparato, pantasenāsano muni; Dāyādo buddhaseṭṭhassa, brahmunā abhivandito”.

“Calm and still, the sage in his remote lodging, the heir to the best of Buddhas, is honored even by the Divinity.

“Upasantaṁ uparataṁ, pantasenāsanaṁ muniṁ; Dāyādaṁ buddhaseṭṭhassa, vanda brāhmaṇa kassapaṁ.

Calm and still, the sage in his remote lodging, is heir to the best of Buddhas: Brahmin, you should honor Kassapa!

Yo ca jātisataṁ gacche, sabbā brāhmaṇajātiyo; Sottiyo vedasampanno, manussesu punappunaṁ.

Even if someone were to be born again and again a hundred times in the human realm, and always as a brahmin, a student accomplished in the Vedas;

Ajjhāyakopi ce assa, tiṇṇaṁ vedāna pāragū; Etassa vandanāyetaṁ, kalaṁ nāgghati soḷasiṁ.

and if he were to become a reciter, a master of the three Vedas: honoring such a person isn’t worth a sixteenth of that.

Yo so aṭṭha vimokkhāni, purebhattaṁ aphassayi; Anulomaṁ paṭilomaṁ, tato piṇḍāya gacchati.

One who attains the eight liberations forwards and backwards before breakfast, and then goes on almsround—

Tādisaṁ bhikkhuṁ māsādi, māttānaṁ khaṇi brāhmaṇa; Abhippasādehi manaṁ, arahantamhi tādine; Khippaṁ pañjaliko vanda, mā te vijaṭi matthakaṁ”.

don’t attack such a mendicant! Don’t ruin yourself, brahmin! Let your heart have trust in the perfected one, the unaffected; quickly venerate him with cupped palms: don’t let your head explode!”

“Neso passati saddhammaṁ, saṁsārena purakkhato; Adhogamaṁ jimhapathaṁ, kummaggamanudhāvati.

“If you prioritize transmigration, you don’t see the true teaching. You’re following a twisted path, a bad path that will lead you down.

Kimīva mīḷhasallitto, saṅkhāre adhimucchito; Pagāḷho lābhasakkāre, tuccho gacchati poṭṭhilo”.

Like a worm smeared with dung, he is besotted with conditions. Consumed by gain and honor, Poṭṭhila goes on, hollow.”

“Imañca passa āyantaṁ, sāriputtaṁ sudassanaṁ; Vimuttaṁ ubhatobhāge, ajjhattaṁ susamāhitaṁ.

“See Sāriputta coming! It is good to see him; he is freed in both ways, serene inside himself;

Visallaṁ khīṇasaṁyogaṁ, tevijjaṁ maccuhāyinaṁ; Dakkhiṇeyyaṁ manussānaṁ, puññakkhettaṁ anuttaraṁ”.

free of thorns, with yoking ended, master of the three knowledges, conqueror of death; worthy of offerings, a supreme field of merit for the people.”

“Ete sambahulā devā, iddhimanto yasassino; Dasa devasahassāni, sabbe brahmapurohitā; Moggallānaṁ namassantā, tiṭṭhanti pañjalīkatā.

“These many gods, powerful and glorious, all 10,000 of them, are priests of Divinity. They stand with cupped palms honoring Moggallāna:

‘Namo te purisājañña, namo te purisuttama; Yassa te āsavā khīṇā, dakkhiṇeyyosi mārisa’.

‘Homage to you, O thoroughbred! Homage to you, supreme among men! Since your defilements are ended, you, good fellow, are worthy of teacher’s offerings.’

Pūjito naradevena, uppanno maraṇābhibhū; Puṇḍarīkaṁva toyena, saṅkhārenupalippati.

Venerated by the lordly god, he has arisen, the master of death. He is unsmeared by conditions, as a lotus-flower by water.”

Yassa muhuttena sahassadhā loko, Saṁvidito sabrahmakappo vasi; Iddhiguṇe cutupapāte kāle, Passati devatā sa bhikkhu”.

“The mendicant by whom the galaxy with the age of the Divinity are known in an hour— that master of psychic ability sees the gods at the time they pass away and are reborn.”

“Sāriputtova paññāya, sīlena upasamena ca; Yopi pāraṅgato bhikkhu, etāvaparamo siyā.

“Sāriputta is full of wisdom, ethics, and peace. Even a mendicant who has crossed over might at best equal him.

Koṭisatasahassassa, Attabhāvaṁ khaṇena nimmine; Ahaṁ vikubbanāsu kusalo, Vasībhūtomhi iddhiyā.

But in a moment I can create the likenesses of ten million times 100,000 people! I’m skilled in transformations; I’m a master of psychic powers.

Samādhivijjāvasipāramīgato, Moggallānagotto asitassa sāsane; Dhīro samucchindi samāhitindriyo, Nāgo yathā pūtilataṁva bandhanaṁ.

A member of the Moggallāna clan, attained to perfection and mastery in immersion and knowledge, wise in the teachings of the unattached, with serene faculties, has burst his bonds like an elephant bursts a vine.

Pariciṇṇo mayā satthā, kataṁ buddhassa sāsanaṁ; Ohito garuko bhāro, bhavanetti samūhatā.

I’ve served the Teacher and fulfilled the Buddha’s instructions. The heavy burden is laid down, the leash to existence is eradicated.

Yassa catthāya pabbajito, agārasmānagāriyaṁ; So me attho anuppatto, sabbasaṁyojanakkhayo.

I’ve attained the goal for the sake of which I went forth from the lay life to homelessness— the ending of all fetters.”

Kīdiso nirayo āsi, yattha dussī apaccatha; Vidhuraṁ sāvakamāsajja, kakusandhañca brāhmaṇaṁ.

“What kind of hell was that, where Dūsī was roasted after attacking the disciple Vidhura along with the brahmin Kakusandha?

Sataṁ āsi ayosaṅkū, sabbe paccattavedanā; Īdiso nirayo āsi, yattha dussī apaccatha; Vidhuraṁ sāvakamāsajja, kakusandhañca brāhmaṇaṁ.

There were 100 iron spikes, each one uniquely painful. That’s the kind of hell where Dūsī was roasted after attacking the disciple Vidhura along with the brahmin Kakusandha.

Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi.

Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering.

Majjhesarasmiṁ tiṭṭhanti, vimānā kappaṭhāyino; Veḷuriyavaṇṇā rucirā, accimanto pabhassarā; Accharā tattha naccanti, puthu nānattavaṇṇiyo.

There are mansions that last an eon standing in the middle of a lake. Sapphire-colored, brilliant, they sparkle and shine. Dancing there are nymphs shining in all different colors.

Yo etamabhijānāti, … pe kaṇha dukkhaṁ nigacchasi.

Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering.

Yo ve buddhena codito, bhikkhusaṅghassa pekkhato; Migāramātupāsādaṁ, pādaṅguṭṭhena kampayi.

I’m the one who, urged by the Buddha, shook the stilt longhouse of Migāra’s mother with his big toe as the Saṅgha of mendicants watched.

Yo etamabhijānāti, … pe kaṇha dukkhaṁ nigacchasi.

Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering.

Yo vejayantapāsādaṁ, pādaṅguṭṭhena kampayi; Iddhibalenupatthaddho, saṁvejesi ca devatā.

I’m the one who shook the Palace of Victory with his big toe owing to psychic power, inspiring deities to awe.

Yo etamabhijānāti, … pe kaṇha dukkhaṁ nigacchasi.

Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering.

Yo vejayantapāsāde, sakkaṁ so paripucchati; Api āvuso jānāsi, taṇhakkhayavimuttiyo; Tassa sakko viyākāsi, pañhaṁ puṭṭho yathātathaṁ”.

I’m the one who asked Sakka in the Palace of Victory: ‘Respectable sir, I hope you recall the one who is freed through the ending of craving?’ And I’m the one to whom Sakka admitted the truth when asked.

“Yo etamabhijānāti, … pe kaṇha dukkhaṁ nigacchasi.

Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering.

Yo brahmānaṁ paripucchati, Sudhammāyaṁ ṭhito sabhaṁ; Ajjāpi tyāvuso sā diṭṭhi, Yā te diṭṭhi pure ahu; Passasi vītivattantaṁ, Brahmaloke pabhassaraṁ.

I’m the one who asked the Divinity in the Hall of Clear Right before the assembly: ‘Respectable sir, do you still have the same view that you had in the past? Or do you see the radiance surpassing the realm of divinity?’

Tassa brahmā viyākāsi, pañhaṁ puṭṭho yathātathaṁ; Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu.

And I’m the one to whom the Divinity admitted the truth when asked. ‘Good fellow, I don’t have that view that I had in the past.

Passāmi vītivattantaṁ, brahmaloke pabhassaraṁ; Sohaṁ ajja kathaṁ vajjaṁ, ahaṁ niccomhi sassato”.

I see the radiance surpassing the realm of divinity. So how could I say today that I am permanent and eternal?’

“Yo etamabhijānāti, … pe kaṇha dukkhaṁ nigacchasi.

Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering.

Yo mahāneruno kūṭaṁ, vimokkhena aphassayi; Vanaṁ pubbavidehānaṁ, ye ca bhūmisayā narā.

I’m the one who touched the peak of Mount Neru using the power of meditative liberation. I’ve visited the forests of the people who dwell in the land east of Videha.

Yo etamabhijānāti, bhikkhu buddhassa sāvako; Tādisaṁ bhikkhumāsajja, kaṇha dukkhaṁ nigacchasi.

Dark One, if you attack a mendicant who directly knows this, a disciple of the Buddha, you’ll fall into suffering.

Na ve aggi cetayati, ahaṁ bālaṁ ḍahāmīti; Bālova jalitaṁ aggiṁ, āsajja naṁ paḍayhati.

Though a fire doesn’t think, ‘I’ll burn the fool!’ Still the fool who attacks the fire gets burnt.

Evamevaṁ tuvaṁ māra, āsajja naṁ tathāgataṁ; Sayaṁ ḍahissasi attānaṁ, bālo aggiṁva samphusaṁ.

In the same way, Māra, in attacking the Realized One, you’ll only burn yourself, like a fool touching the flames.

Apuññaṁ pasavī māro, āsajja naṁ tathāgataṁ; Kiṁ nu maññasi pāpima, na me pāpaṁ vipaccati.

Māra’s done a bad thing in attacking the Realized One. Wicked One, do you imagine that your wickedness won’t bear fruit?

Karato te cīyate pāpaṁ, cirarattāya antaka; Māra nibbinda buddhamhā, āsaṁ mākāsi bhikkhusu”.

Your deeds heap up wickedness that will last a long time, terminator! Give up on the Buddha, Māra! And hold no hope for the mendicants!”

“Iti māraṁ atajjesi, bhikkhu bhesakaḷāvane; Tato so dummano yakkho, tatthevantaradhāyathā”ti.

That is how, in the Bhesekaḷā grove, the mendicant warned Māra. That spirit, downcast, disappeared right there.