魔王其實是欲界天最高天--他化自在天--其中一位首領來的

祂迷醉於極端的權力欲，以操控眾生為樂，尤其是喜歡利用眾生的貪、嗔、癡來操控

因為佛陀教導眾生去除貪嗔癡，證得涅槃之樂；所以魔王特別痛恨佛陀的

話說，大目犍連尊者在拘留孫佛時代也曾經當過魔王，名叫兜尸

現在的魔王是大目犍連尊者那一世當魔王時的外甥

當時，兜尸魔王不知道那些善法比丘的下一生（意味著他們很可能在那一生證悟涅槃，或已經證悟涅槃了）

因此祂便控制婆羅門屋主讓他們辱駡、傷害那些比丘，想著這樣便可以激發起他們的煩惱，自己或許就能得到機會，可以控制他們了。

義注説明，魔王其實不是附他們身，因爲如果是這樣的話，只有祂要為這些惡業負責，那些屋主不會造惡業。

但其實魔王讓在家人看到一些比丘作不良行爲的影像，例如比丘帶女人一起到酒吧的影像、打獵的影像、跳舞的影像、唱歌的影像；而誘發他們生起悔恨、生氣的情緒，從而去罵比丘

那時候死去的大部份人都墮落惡道

佛陀們雖然不是全能的，但釋迦牟尼佛親口說，祂們的能力是無可限量的（AN3.81）

以佛陀的威力，其實要解決掉魔王、幹掉魔王、殺掉魔王是輕而易舉的。然而，因為貪嗔癡等一切煩惱、不善已經完全熄滅，祂並不會傷害包括魔王在內的任何眾生。

當時，拘留孫佛發現後，便教導比丘們修四梵住（慈、悲、喜、捨），把這些無量心遍滿四周、讓自己和所有衆生有情感上的聯繫，讓心廣大、崇高、無量、和順、無惡意而遍滿。使得他們的心能在逆境中保持穩定。

兜尸惡魔知道佛陀作出回應後，也想出對策，他佔有居士們照料、尊敬那些善法比丘，試圖讓比丘疏忽大意、自滿、自大；導致那時大多數在家居士都往生善道。

佛陀也很快識破，祂於是走遍整個星球，哪怕只有兩三個比丘住的地方也會去教導比丘以下的法門

1.     觀察身體的不乾淨：（對抗性欲

2.     對食物生起厭離的認知：（對抗對食物的貪愛

3.     對世間所有生起不熱衷的認知（對抗對世間的貪愛

4.     觀察所有條件組合之物的無常性 （對抗對名聞利養的迷醉 ；參考 AN7.49）

使得他們的心能在順境中保持穩定。

任何人和佛陀玩Politics (政治)，是不會玩得贏的😂因為佛陀擁有的是一切知智

那時兜尸魔王見自己找不到空隙，無法控制僧團；便佔有一個小孩子，並使他拿起石子擲破聰慧尊者（智慧第一的上首弟子）的頭、最後成功讓他流下血來。

拘留孫世尊便整個身體轉過來看著祂, 並說：這個兜尸魔王真的不知分寸。

那時魔王剛巧返回到他化自在天，就在那裡當場死去，墮入大地獄，受到許多千年的劇烈痛苦 （Ref. MN50）

English

Māra, the Evil One, is actually one of the rulers of the highest heaven in the sensual realm, the Heaven of Exercising Power over the Creations of Others (Paranimmita-Vasavatti).

He is intoxicated by an extreme lust for power and delights in controlling living beings, especially by exploiting their greed, aversion, and delusion.

Because the Buddha teaches beings to abandon greed, aversion, and delusion and attain the bliss of Nibbāna, Māra harbors a particular hatred toward the Buddha.

It is said that Venerable Mahā Moggallāna had also been a Māra King during the era of Buddha Kakusandha (Krakucchanda Buddha). His name at that time was Dūsī.

The present Māra was the nephew of Dūsī Māra in that former life.

At that time, Dūsī Māra did not know what the next rebirth of those virtuous monks would be. This implied that they might attain Nibbāna in that very life, or had perhaps already attained it.

Therefore, he manipulated Brahmin householders into insulting and harming those monks. He thought that by doing so he could provoke defilements in them, and perhaps gain an opportunity to bring them under his control.

The commentary explains that Māra did not literally possess them, because if he had done so, only he would have been responsible for those evil actions, while the householders themselves would not have generated unwholesome karma.

Instead, Māra caused laypeople to perceive images of monks behaving improperly, such as monks going to bars with women, hunting, dancing, or singing. These visions aroused regret and anger in the householders, leading them to abuse the monks verbally.

At that time, most of those who died subsequently fell into unfortunate realms.

Although Buddhas are not described as omnipotent, Śākyamuni Buddha personally declared that their abilities are immeasurable and beyond limit (AN 3.81).

With the power of a Buddha, eliminating Māra would in fact be effortless. However, because greed, aversion, delusion, and all other defilements have been completely extinguished in a Buddha, he would never harm any living being, including Māra.

When Buddha Kakusandha discovered what was happening, he instructed the monks to cultivate the Four Brahma Abodes: loving-kindness, compassion, empathetic joy, and equanimity.

They were to radiate these boundless states in all directions, establishing an emotional connection with all sentient beings, making the mind vast, exalted, immeasurable, gentle, and free from ill will.

Thus their minds remained steady amidst adversity.

When Dūsī Māra learned of the Buddha’s response, he devised another strategy. He influenced lay followers to care for and honor those virtuous monks, hoping that the monks would become careless, complacent, and conceited.

As a result, most lay followers of that period were reborn in fortunate destinations.

The Buddha quickly saw through this as well. He then traveled throughout the entire world, teaching even in places where only two or three monks resided.

He instructed them to cultivate the following contemplations:

1. Contemplation of the body's impurity (to counter sexual desire).

2. Perception of repulsiveness in food (to counter attachment to food).

3. Perception of non-delight in the whole world (to counter attachment to worldly things).

4. Contemplation of the impermanence of all conditioned phenomena (to counter intoxication with fame, praise, and gain; see AN 7.49).

In this way, their minds remained stable even amidst favorable conditions.

Anyone who dare to play politics with Buddha—they will never win 😂 Because what the Buddha possess is omniscience

When Dūsī Māra realized that he could find no opening and could not gain control over the Saṅgha, he possessed a young boy and caused him to throw a stone that struck the head of Venerable Sobhita, the Chief Disciple renowned as foremost in wisdom. Eventually, blood flowed from the wound.

Buddha Kakusandha then turned his whole body and looked at him, saying:

“Dūsī Māra truly does not know his limits.”

At that very moment, Māra happened to have returned to the Heaven of Exercising Power over the Creations of Others. There he immediately died and was reborn in a great hell, where he endured intense suffering for many thousands of years (MN 50).

________________________________________

ภาษาไทย

มารแท้จริงแล้วเป็นหนึ่งในผู้นำของสวรรค์ชั้นสูงสุดในกามภูมิ คือ สวรรค์ชั้นปรนิมมิตวสวัตดี (ปรนิมมิตวสวัตตี)

ท่านลุ่มหลงอยู่ในความปรารถนาอำนาจอย่างสุดขั้ว และมีความสุขจากการควบคุมสรรพสัตว์ โดยเฉพาะการอาศัยความโลภ ความโกรธ และความหลงของสัตว์โลกเป็นเครื่องมือในการครอบงำ

เพราะพระพุทธเจ้าทรงสอนให้สัตว์โลกละความโลภ ความโกรธ และความหลง และบรรลุความสุขแห่งพระนิพพาน มารจึงเกลียดชังพระพุทธเจ้าเป็นพิเศษ

กล่าวกันว่า พระมหาโมคคัลลานะเคยเป็นพญามารในสมัยพระกกุสันธพุทธเจ้า โดยมีนามว่า ทูสี (Dūsī)

ส่วนมารในปัจจุบันนั้น เป็นหลานของทูสีมารในชาติครั้งนั้น

ในเวลานั้น ทูสีมารไม่ทราบว่าภิกษุผู้ประพฤติธรรมอย่างถูกต้องเหล่านั้นจะไปเกิดที่ใดในภพหน้า ซึ่งหมายความว่าพวกท่านอาจบรรลุนิพพานในชาตินั้น หรืออาจบรรลุแล้วก็ได้

ดังนั้น ทูสีมารจึงชักจูงพราหมณ์เจ้าของเรือนให้ดูหมิ่น ด่าว่า และทำร้ายภิกษุเหล่านั้น โดยคิดว่าหากสามารถกระตุ้นกิเลสในใจพวกท่านได้ ก็อาจมีโอกาสเข้าควบคุมพวกท่าน

อรรถกถาอธิบายว่า มารไม่ได้เข้าสิงบุคคลเหล่านั้นจริง ๆ เพราะหากเป็นการเข้าสิงจริง กรรมชั่วทั้งหมดจะตกแก่ตัวมารเพียงผู้เดียว ส่วนเจ้าของเรือนจะไม่ได้สร้างอกุศลกรรมด้วยตนเอง

ในความเป็นจริง มารทำให้ชาวบ้านเห็นภาพหลอนของภิกษุประพฤติไม่เหมาะสม เช่น ภาพภิกษุพาสตรีไปสถานบันเทิง ภาพออกล่าสัตว์ ภาพเต้นรำ หรือภาพร้องเพลง จนทำให้เกิดความไม่พอใจ ความเสียใจ หรือความโกรธ แล้วจึงไปด่าว่าภิกษุเหล่านั้น

ในสมัยนั้น ผู้คนส่วนใหญ่ที่เสียชีวิตไปแล้วต่างตกไปสู่อบายภูมิ

แม้ว่าพระพุทธเจ้าจะไม่ใช่ผู้ทรงอำนาจทุกสิ่งตามความหมายของคำว่า "ผู้สร้างโลก" แต่พระพุทธเจ้าโคตมะได้ตรัสว่า พระพุทธญาณและพระพุทธานุภาพเป็นสิ่งที่หาที่สุดมิได้ (AN 3.81)

ด้วยพระพุทธานุภาพ การกำจัดมารย่อมเป็นเรื่องง่ายอย่างยิ่ง แต่เพราะความโลภ ความโกรธ ความหลง และกิเลสทั้งปวงได้ดับสิ้นโดยสมบูรณ์แล้ว พระองค์จึงไม่ทรงเบียดเบียนหรือทำอันตรายต่อสรรพสัตว์ใดเลย แม้แต่มารเอง

เมื่อพระกกุสันธพุทธเจ้าทรงทราบเหตุการณ์นี้ พระองค์จึงทรงสอนภิกษุทั้งหลายให้เจริญพรหมวิหาร ๔ ได้แก่ เมตตา กรุณา มุทิตา และอุเบกขา

ให้แผ่จิตอันไม่มีประมาณไปทั่วทุกทิศ ทำให้จิตใจกว้างใหญ่ สูงส่ง หาประมาณมิได้ อ่อนโยน และปราศจากความพยาบาท พร้อมทั้งเชื่อมโยงด้วยความปรารถนาดีต่อสรรพสัตว์ทั้งหลาย

ด้วยเหตุนี้ จิตใจของภิกษุทั้งหลายจึงมั่นคงแม้ยามเผชิญกับความยากลำบาก

เมื่อทูสีมารทราบว่าพระพุทธเจ้าทรงตอบโต้เช่นนี้ จึงคิดแผนใหม่ โดยชักจูงเหล่าคฤหัสถ์ให้ดูแล อุปถัมภ์ และยกย่องภิกษุผู้ประพฤติดีเหล่านั้น หวังว่าภิกษุจะเกิดความประมาท ความพึงพอใจในตนเอง หรือความถือตัว

ผลก็คือ คฤหัสถ์ส่วนใหญ่ในยุคนั้นได้ไปเกิดในสุคติภูมิ

พระพุทธองค์ทรงมองออกถึงกลอุบายนี้อย่างรวดเร็ว จึงเสด็จไปทั่วโลก แม้ในสถานที่ที่มีภิกษุเพียงสองหรือสามรูป ก็ยังเสด็จไปสอนธรรมดังต่อไปนี้

1. พิจารณาความไม่สะอาดของร่างกาย (เพื่อระงับกามราคะ)

2. เจริญสัญญาความเบื่อหน่ายในอาหาร (เพื่อลดความยึดติดในอาหาร)

3. เจริญสัญญาความไม่ยินดีในโลกทั้งปวง (เพื่อลดความยึดติดในโลก)

4. พิจารณาความไม่เที่ยงของสังขารทั้งหลาย (เพื่อลดความหลงใหลในลาภ ยศ ชื่อเสียง และผลประโยชน์ต่าง ๆ; ดู AN 7.49)

ด้วยเหตุนี้ จิตใจของภิกษุทั้งหลายจึงมั่นคงแม้ในยามที่ประสบความสำเร็จและความสะดวกสบาย

ไม่มีใครสามารถเล่นเกมการเมืองกับพระพุทธเจ้าแล้วชนะได้ 😂 เพราะพระพุทธเจ้าทรงมี สัพพัญญุตญาณ คือปัญญารู้แจ้งอันสมบูรณ์

เมื่อทูสีมารเห็นว่าตนไม่อาจหาช่องโหว่ใด ๆ เพื่อควบคุมคณะสงฆ์ได้ จึงเข้าสิงเด็กคนหนึ่ง และทำให้เด็กผู้นั้นหยิบก้อนหินขว้างไปถูกศีรษะของพระเถระผู้เป็นอัครสาวกเบื้องขวา ผู้เลิศทางปัญญา จนเลือดไหลออกมา

พระกกุสันธสัมมาสัมพุทธเจ้าจึงทรงหันพระวรกายทั้งหมดไปมองมาร แล้วตรัสว่า

“ทูสีมารผู้นี้ช่างไม่รู้จักประมาณตนเสียจริง”

ในขณะนั้นเอง มารได้กลับไปยังสวรรค์ชั้นปรนิมมิตวสวัตดีพอดี และสิ้นชีวิตลงในทันที ก่อนจะตกไปสู่นรกขุมใหญ่ ต้องเสวยความทุกข์อันแสนสาหัสเป็นเวลายาวนานหลายพันปี

________________________________________

Tiếng Việt

Ma Vương thực chất là một trong những vị lãnh đạo của tầng trời cao nhất thuộc Dục giới, tức Tha Hóa Tự Tại Thiên.

Ông say mê quyền lực đến cực độ và xem việc điều khiển chúng sinh là niềm vui của mình, đặc biệt thích lợi dụng lòng tham, sân hận và si mê của chúng sinh để kiểm soát họ.

Bởi vì Đức Phật dạy chúng sinh đoạn trừ tham, sân, si và chứng đắc niềm an lạc Niết-bàn, nên Ma Vương đặc biệt căm ghét Đức Phật.

Tương truyền rằng Tôn giả Đại Mục Kiền Liên từng là Ma Vương trong thời Đức Phật Câu Lưu Tôn (Kakusandha Buddha), với danh hiệu Dūsī.

Ma Vương hiện nay chính là cháu trai của Dūsī trong đời sống ấy.

Khi đó, Dūsī Ma Vương không biết những vị tỳ-kheo chân chánh ấy sẽ tái sinh về đâu trong đời kế tiếp. Điều đó có nghĩa là họ rất có thể sẽ chứng ngộ Niết-bàn ngay trong kiếp ấy, hoặc đã chứng ngộ rồi.

Vì vậy, Dūsī điều khiển các gia chủ Bà-la-môn xúc phạm và làm hại các vị tỳ-kheo ấy, nghĩ rằng nếu có thể khơi dậy phiền não nơi họ thì mình sẽ có cơ hội kiểm soát họ.

Các bản chú giải giải thích rằng Ma Vương không thật sự nhập xác những người này. Nếu thực sự nhập xác, thì chỉ riêng Ma Vương phải chịu trách nhiệm về các nghiệp bất thiện đó, còn các gia chủ sẽ không tự mình tạo nghiệp ác.

Thực tế, Ma Vương khiến các cư sĩ nhìn thấy những hình ảnh giả tạo về các vị tỳ-kheo có hành vi không thích hợp, chẳng hạn như đi quán rượu cùng phụ nữ, đi săn, nhảy múa hoặc ca hát. Những hình ảnh ấy làm họ sinh tâm khó chịu, hối tiếc hoặc tức giận, rồi từ đó mắng nhiếc các vị tỳ-kheo.

Vào thời ấy, phần lớn những người qua đời đều rơi vào các cõi dữ.

Mặc dù chư Phật không được xem là toàn năng theo nghĩa của một đấng sáng tạo, nhưng Đức Phật Thích Ca Mâu Ni đã tuyên bố rằng trí tuệ và năng lực của chư Phật là vô lượng, không thể giới hạn được (AN 3.81).

Với uy lực của một vị Phật, việc loại bỏ Ma Vương thực sự là điều rất dễ dàng. Tuy nhiên, vì tham, sân, si cùng mọi phiền não và bất thiện pháp đã hoàn toàn được đoạn tận, nên Ngài không làm hại bất kỳ chúng sinh nào, kể cả Ma Vương.

Khi Đức Phật Câu Lưu Tôn nhận ra việc này, Ngài dạy các vị tỳ-kheo thực hành Tứ Vô Lượng Tâm gồm từ, bi, hỷ và xả.

Các vị được khuyên lan tỏa những tâm vô lượng ấy khắp mọi phương, tạo sự kết nối thiện lành với tất cả chúng sinh, khiến tâm trở nên rộng lớn, cao thượng, vô lượng, nhu hòa và không có ác ý.

Nhờ đó, tâm của họ vẫn vững vàng trong nghịch cảnh.

Khi Dūsī Ma Vương biết Đức Phật đã có đối sách, ông lại nghĩ ra một kế hoạch khác. Ông tác động để các cư sĩ chăm sóc, tôn kính và cúng dường những vị tỳ-kheo chân chánh ấy, với hy vọng họ sẽ trở nên lơ là, tự mãn và kiêu ngạo.

Kết quả là phần lớn cư sĩ thời đó sau khi qua đời đều được tái sinh vào các cõi lành.

Đức Phật cũng nhanh chóng nhận ra âm mưu này. Ngài đi khắp thế giới, ngay cả những nơi chỉ có hai hoặc ba vị tỳ-kheo cư ngụ, để giảng dạy các pháp quán sau đây:

1. Quán sự bất tịnh của thân thể (đối trị dục vọng).

2. Quán sự nhàm chán đối với thức ăn (đối trị sự tham đắm thức ăn).

3. Quán sự không thích thú đối với toàn bộ thế gian (đối trị sự tham ái đối với thế gian).

4. Quán tính vô thường của mọi pháp hữu vi (đối trị sự mê đắm danh vọng, tiếng tăm và lợi dưỡng; xem AN 7.49).

Nhờ vậy, tâm của các vị vẫn ổn định ngay cả trong hoàn cảnh thuận lợi.

Không ai có thể chơi “trò chơi chính trị” với Đức Phật mà thắng được cả 😂, bởi vì Đức Phật sở hữu Nhất Thiết Trí (Sabbaññuta-ñāṇa), tức trí tuệ biết rõ mọi điều có thể được biết.

Khi Dūsī Ma Vương nhận ra rằng mình không thể tìm ra bất kỳ sơ hở nào để kiểm soát Tăng đoàn, ông nhập vào một đứa trẻ và khiến đứa trẻ ấy ném một viên đá làm vỡ đầu vị Thượng thủ đệ tử nổi tiếng là bậc đệ nhất về trí tuệ, khiến máu chảy ra.

Đức Thế Tôn Câu Lưu Tôn liền quay toàn thân về phía Ma Vương và nói:

“Dūsī Ma Vương này thật không biết chừng mực.”

Ngay lúc ấy, Ma Vương vừa trở về Tha Hóa Tự Tại Thiên thì lập tức mạng chung tại đó, rồi đọa vào đại địa ngục, phải chịu những đau khổ dữ dội trong suốt nhiều ngàn năm. (MN 50)

提起魔王，其實他是欲界最高那層天--他化自在天--的其中一個天神首領

佛陀說他有全宇宙最大的統治力（ādhipateyyāna）（AN4.15）

誒？但為什麼在AN8.36中卻說，Vasavattī 天子是他化自在天的首領呢？

SN 40.11 中也說Vasavattī 天子親自前往拜訪大目犍連尊者，並聽聞法義、讚歎皈依三寶是善的。

MNA1這樣解釋：「在他化自在天中，Vasavattī 王統治國土。魔則在某一區域，帶領自己的眷屬行使權力，如同王國邊疆的叛亂王子一般居住。」

他之所以被佛陀稱為有最大的統治力，那是因為他對權力有著非常強的慾望，喜歡用神通來控制整個欲界的眾生。他甚至可以控制梵輔天的梵天神（MN49）

他尤其擅長利用眾生的貪、嗔、癡來達到操控的目的

由於迷失在極端的權力欲之中，他極度痛恨那些修行削減貪、嗔、癡，修習禪定的隱士、修行人、覺者（佛陀、獨覺佛、阿羅漢）---因為他們正在擺脫、或者已經擺脫了自己的掌控，甚至極力教導大眾，讓他們都擺脫自己的掌控。

而正牌首領Vasavattī 天子則不會這樣玩

所以有一次，當魔王預見500位少女將會供養慶典蛋糕給佛陀後，佛陀便會給她們一個開示，她們聽後便會取證初果。爲了避免這些發生，魔王便佔有這班少女，阻止她們供養佛陀（SN4.18）

相反，佛陀完全對權力沒有貪慾。

如果佛陀還有對權力的貪慾，以他的一切知智來說，他肯定可以玩得比魔王還出色。因為佛陀知道一切條件，一個人最深層、甚至當事人自己都不知道的潛質、煩惱、特質，佛陀都能知道。

然而，一切知智唯有在撲滅一切煩惱後才能生起。

因此佛陀的德行和智慧是宇宙最高的（AN4.15）

話說在菩薩未成佛時，魔王因為預見佛陀將會帶領一大班人類和天神覺悟、脫離自己的掌控，所以他極力阻止菩薩出家修行，以轉輪王王權誘惑菩薩。

菩薩拒絕了後，魔王便威脅說：「那麼從今以後，當你生起欲的思維（貪求影像、聲音、氣味、味道、所觸的念頭）、瞋恚的思維、傷害的思維時，我就會知道。」(Ja. avidūrenidānakathā )

他就像終極大Stalker 那樣形影不離地跟隨著菩薩足足六年，時刻準備好挑菩薩任何行為上、語言上、思想上的毛病😂

到菩薩覺悟成佛後，他依然不肯罷休，繼續stalk 佛陀一年

最後他唯有認輸了😂

他說：「七年來我緊跟著世尊，一步也不離。

卻找不到有念的正覺者的空隙。」

他想臨尾來一個小小的勝利，給佛陀一個下馬威

於是來找佛陀，問他

1. 是否因爲憂愁而在森林中禪修？

2. 損失財富了嗎？

3. 是因為有欲求嗎？

4. 犯了罪嗎？

5. 爲什麽他不交朋友？

佛陀便回答自己已經完全拔去憂傷之根、切除有貪、無漏（煩惱）地禪修，並稱呼魔王為放逸的親屬

魔王便說，如果佛陀的心認爲任何東西為『這是我的』的話，就還沒從自己那裏脫離

佛陀便說無論什麼，自己也不會說是‘我’或‘我的’，魔王也知道自己見不到他（覺悟）的道路

魔王說，如果那條道路是導向不死、安穩的，那請佛陀自己走囖，爲什麽還要和人說呢？

佛陀便回答，那是因爲別人問，自己才和他們說關於無執著的真理

魔王聽到後唯有徹底認輸：

「尊者，就像村莊或市鎮不遠處有一座池塘。那裡有一隻螃蟹。那時，尊者，許多男孩或女孩從那村莊或市鎮出來，走向那座池塘；走到後，把那隻螃蟹從水裡撈起來，放在陸地上。尊者，那隻螃蟹只要伸出一隻螯，那些男孩或女孩就用木棍或瓦片把它打斷、打碎、砸碎。這樣，尊者，那隻螃蟹所有的螯都被打斷、打碎、砸碎後，就無法再進入那座池塘了。同樣的，尊者，凡是一切歪曲的、相反的、動搖的，全部都被世尊打斷、打碎、砸碎了。如今，尊者，我已無法再為了尋求空隙而走近世尊了。」於是，魔王在世尊面前說了這些厭倦的偈頌——

「一隻烏鴉環繞著像脂肪顏色的石頭，

『或許這裡能找到柔軟的東西，或許有味道。』

在那裡得不到味道後，烏鴉便從那裡離開。

就像烏鴉攻擊石頭一樣，我們對喬達摩（gotamā）生起厭離而離開。」（SN4.24）

有誰可以好像佛陀那樣通過魔王的終極stalking ?😂

所以讓我們由衷頂禮、讚歎佛陀的無上德行！

**English**

When we speak of Māra the Evil One, he is actually one of the leading deities of the highest heaven in the sensual realm — the Paranimmitavasavattī Heaven (the Heaven of Those Who Delight in Creation by Others).

The Buddha said that he possesses the greatest dominion in the entire universe (ādhipateyyāna) (AN 4.15).

But wait — why does AN 8.36 say that the young deity Vasavattī is the ruler of the Paranimmitavasavattī Heaven? 

SN 40.11 also records that the young deity Vasavattī himself went to visit Venerable Mahāmoggallāna, listened to the Dhamma, and praised taking refuge in the Triple Gem as a good thing.

The commentary MNA1 explains it this way: “In the Paranimmitavasavattī Heaven, King Vasavattī rules the realm. Māra, however, occupies a certain region and exercises power over his own retinue, living like a rebellious prince on the frontier of a kingdom.”

The reason the Buddha called him the one with the greatest dominion is because he has an extremely strong craving for power and delights in using his psychic powers to control all beings in the sensual realm. He can even control the Brahmā deities of the Brahmā’s Retinue Heaven (MN 49). 

He is especially skilled at using beings’ greed, aversion, and delusion to achieve his control.

Lost in this extreme craving for power, he intensely hates those recluses, practitioners, and awakened ones (Buddhas, Paccekabuddhas, and Arahants) who train to reduce or have already eliminated greed, aversion, and delusion through meditation — because they are escaping or have already escaped his control, and even actively teach the multitude so that they too may escape his control. 

The legitimate ruler, the young deity Vasavattī, does not play this kind of game.

So once, when Māra foresaw that five hundred young women would offer festival cakes to the Buddha and that the Buddha would then give them a discourse after which they would attain stream-entry, in order to prevent this from happening he possessed those young women and stopped them from making the offering to the Buddha (SN 4.18).

In contrast, the Buddha has absolutely no craving for power. 

If the Buddha still had any craving for power, with his omniscient knowledge he could certainly outplay Māra by far — because the Buddha knows every condition, even the deepest potentials, defilements, and traits that a person himself does not know. 

Yet omniscient knowledge arises only after all defilements have been extinguished. 

Therefore the Buddha’s virtue and wisdom are the highest in the universe (AN 4.15).

When the Bodhisatta had not yet become a Buddha, Māra, foreseeing that the Buddha would lead a great host of humans and deities to awakening and thereby escape his control, did everything he could to prevent the Bodhisatta from going forth. He tempted him with the sovereignty of a Wheel-turning Monarch. 

After the Bodhisatta refused, Māra threatened: “From now on, whenever a thought of sensuality (thoughts craving for sights, sounds, smells, tastes, or touches), a thought of ill will, or a thought of harming arises in you, I will know it.” (Ja. Avidūrenidānakathā)

He followed the Bodhisatta like the ultimate stalker for a full six years, never leaving his side, constantly ready to pick fault with any action, speech, or thought of the Bodhisatta 😂

Even after the Bodhisatta attained Buddhahood, he still refused to give up and continued stalking the Buddha for another year.

In the end he had no choice but to admit defeat 😂 

He said: 

“For seven years I followed the Blessed One step by step. 

Yet I could not find an opening in the mindful Fully Awakened One.”

Wanting to snatch one last little victory and put the Buddha in his place, he approached the Buddha and asked: 

1. Was he meditating in the forest because of sorrow? 

2. Had he lost wealth? 

3. Was it because of desire? 

4. Had he committed some crime? 

5. Why did he not make friends?

The Buddha replied that he had completely uprooted the root of sorrow, cut off craving for existence, and was meditating free from taints (defilements), addressing Māra as “kinsman of the negligent.”

Māra then said that if the Buddha’s mind still regarded anything as “this is mine,” he had not yet escaped from him. 

The Buddha answered that whatever they might say, he would never claim “I” or “mine,” and that Māra also knew he could not see the path of his awakening.

Māra said: If that path leads to the deathless and to security, then please go alone — why tell it to others? 

The Buddha replied that it was only because others asked that he told them the truth about non-attachment.

Hearing this, Māra finally admitted complete defeat: 

“Venerable sir, suppose there is a pond not far from a village or town. In that pond there is a crab. Then, Venerable sir, a number of boys or girls come out from that village or town and approach the pond. Having approached, they pull the crab out of the water and set it on dry land. Whenever that crab, Venerable sir, extends a claw, those boys or girls break it, smash it, and crush it with a stick or a potsherd. In this way, Venerable sir, when all its claws have been broken, smashed, and crushed, that crab is unable to return to the pond. In the same way, Venerable sir, whatever distortions, contradictions, and writhings there were, all of them have been broken, smashed, and crushed by the Blessed One. Now, Venerable sir, I am no longer able to approach the Blessed One seeking an opening.”

Then Māra recited these verses of discouragement in the presence of the Blessed One: 

“A crow circled a stone the colour of fat, 

thinking, ‘Perhaps we may find something soft here, perhaps there may be a taste.’ 

Finding no taste there, the crow flew away. 

Just as the crow that attacked the rock, 

we leave Gotama with discouragement.” (SN 4.24)

Who else could pass through Māra’s ultimate stalking the way the Buddha did? 😂

Therefore let us sincerely pay homage and praise the Buddha’s supreme virtue!

---

**Thai**

เมื่อพูดถึงพญามารนั้น จริง ๆ แล้วเขาเป็นเทพหัวหน้าคนหนึ่งในสวรรค์ชั้นสูงสุดของกามภพ — คือสวรรค์ปรนิมมิตวสวัตตี (สวรรค์ของผู้ยินดีในสิ่งที่ผู้อื่นเนรมิตให้)

พระพุทธเจ้าตรัสว่าเขามีอำนาจปกครองยิ่งใหญ่ที่สุดในจักรวาลทั้งปวง (ādhipateyyāna) (อง. จตุกก. ๔.๑๕)

เอ๊ะ? แต่ทำไมในอง. อฏฐก. ๘.๓๖ จึงกล่าวว่าวสวัตตีเทพบุตรเป็นหัวหน้าของสวรรค์ปรนิมมิตวสวัตตี? 

ในสํ. นิ. ๔๐.๑๑ ก็กล่าวว่าวสวัตตีเทพบุตรเองได้ไปเยี่ยมท่านพระมหาโมคคัลลานะ ฟังธรรม และสรรเสริญการถึงสรณะในพระรัตนตรัยว่าเป็นสิ่งดี

อรรถกถา MNA1 อธิบายไว้ดังนี้: “ในสวรรค์ปรนิมมิตวสวัตตี พระราชาวสวัตตีทรงปกครองแผ่นดิน ส่วนมารนั้นอยู่ในเขตแดนหนึ่ง นำบริวารของตนใช้อำนาจ เหมือนเจ้าชายกบฏที่อาศัยอยู่ชายแดนอาณาจักร”

เหตุที่พระพุทธเจ้าเรียกเขาว่ามีอำนาจปกครองยิ่งใหญ่ที่สุด ก็เพราะเขาปรารถนาอำนาจอย่างแรงกล้า และชอบใช้ฤทธิ์ควบคุมสัตว์ทั้งหลายในกามภพทั้งหมด แม้เทพพรหมในพรหมปาริสัชชาเขาก็สามารถควบคุมได้ (ม.มู. ๔๙) 

เขาเชี่ยวชาญเป็นพิเศษในการใช้ความโลภ โทสะ และโมหะของสัตว์ทั้งหลายเพื่อให้บรรลุเป้าหมายในการควบคุม

เพราะหลงใหลในความปรารถนาอำนาจสุดขั้ว เขาจึงเกลียดชังอย่างยิ่งต่อนักบวช ผู้ปฏิบัติ และพระอริยะ (พระพุทธเจ้า พระปัจเจกพุทธเจ้า และพระอรหันต์) ที่ฝึกฝนเพื่อลดหรือได้ละความโลภ โทสะ และโมหะด้วยการเจริญสมาธิแล้ว — เพราะพวกเขากำลังหลุดพ้นหรือได้หลุดพ้นจากอำนาจของเขาแล้ว และยังพยายามสั่งสอนหมู่ชนให้หลุดพ้นจากอำนาจของเขาด้วย 

ส่วนหัวหน้าตัวจริงคือวสวัตตีเทพบุตรนั้น ไม่เล่นแบบนี้

ครั้งหนึ่ง เมื่อมารเล็งเห็นว่าหญิงสาว ๕๐๐ คนจะนำขนมงานฉลองไปถวายพระพุทธเจ้า แล้วพระองค์จะทรงแสดงธรรมให้พวกเธอฟังจนได้บรรลุโสดาปัตติผล เพื่อป้องกันมิให้เหตุการณ์นั้นเกิดขึ้น มารจึงเข้าสิงหญิงสาวเหล่านั้น ขัดขวางมิให้ถวายพระพุทธเจ้า (สํ. ส. ๔.๑๘)

ตรงกันข้าม พระพุทธเจ้าทรงไม่มีกิเลสอยากได้อำนาจเลยแม้แต่น้อย 

หากพระพุทธเจ้ายังมีความอยากได้อำนาจอยู่ ด้วยพระสัพพัญญุตญาณ พระองค์ย่อมเล่นได้เหนือมารอย่างแน่นอน เพราะพระองค์ทรงรู้ทุกเงื่อนไข แม้ศักยภาพ กิเลส และลักษณะที่ลึกที่สุดซึ่งตัวบุคคลเองก็ไม่รู้ พระองค์ก็ทรงรู้ 

แต่พระสัพพัญญุตญาณย่อมเกิดขึ้นได้ก็ต่อเมื่อดับกิเลสทั้งปวงแล้วเท่านั้น 

ดังนั้น พระคุณและพระปัญญาของพระพุทธเจ้าจึงสูงสุดในจักรวาล (อง. จตุกก. ๔.๑๕)

เมื่อครั้งที่พระโพธิสัตว์ยังไม่ตรัสรู้เป็นพระพุทธเจ้า มารเล็งเห็นว่าพระพุทธเจ้าจะนำหมู่ชนและเทวดาจำนวนมากให้ตรัสรู้และหลุดพ้นจากอำนาจของตน จึงพยายามทุกวิถีทางขัดขวางมิให้พระโพธิสัตว์ออกบวช โดยใช้อำนาจจักรพรรดิมาล่อลวง 

เมื่อพระโพธิสัตว์ปฏิเสธ มารจึงขู่ว่า “ตั้งแต่นี้ไป เมื่อใดที่ท่านเกิดวิตกกาม (ความคิดอยากได้รูป เสียง กลิ่น รส สัมผัส) วิตกพยาบาท หรือวิตกเบียดเบียน เราจะรู้” (ชา. อวิทูเรนิทานกถา)

เขาสตอล์กพระโพธิสัตว์อย่างสตอล์กเกอร์ขั้นสุดยอดนานถึงหกปี ไม่เคยห่างเหิน คอยจ้องจับผิดทุกกิริยา วาจา และความคิดของพระโพธิสัตว์อยู่ตลอดเวลา 😂

แม้หลังจากพระโพธิสัตว์ตรัสรู้เป็นพระพุทธเจ้าแล้ว เขาก็ยังไม่ยอมเลิก ตามสตอล์กพระพุทธเจ้าต่อไปอีกหนึ่งปี

ในที่สุดเขาก็ต้องยอมแพ้ 😂 

เขากล่าวว่า 

“เจ็ดปีแล้วที่เราติดตามพระผู้มีพระภาคไปทุกย่างก้าว 

แต่ก็หาช่องว่างของพระสัมมาสัมพุทธเจ้าผู้มีสติไม่ได้เลย”

เขาอยากได้ชัยชนะเล็ก ๆ น้อย ๆ ในวาระสุดท้าย เพื่อข่มขวัญพระพุทธเจ้าสักหน่อย จึงเข้าไปหาพระพุทธเจ้าและถามว่า 

๑. ท่านนั่งสมาธิในป่าเพราะความเศร้าโศกหรือ 

๒. สูญเสียทรัพย์สินไปแล้วหรือ 

๓. เพราะมีความปรารถนาหรือ 

๔. ได้ทำความผิดอะไรไว้หรือ 

๕. ทำไมไม่คบหาเพื่อนสักคน

พระพุทธเจ้าทรงตอบว่า พระองค์ได้ถอนรากแห่งความเศร้าโศกจนหมดสิ้นแล้ว ตัดตัณหาในภพ เจริญสมาธิโดยปราศจากอาสวะ (กิเลส) และทรงเรียกมารว่า “เผ่าพันธุ์ของผู้ประมาท”

มารจึงกล่าวว่า หากจิตของพระพุทธเจ้ายังถือว่าสิ่งใดเป็น “นี่ของเรา” อยู่ ก็ยังไม่พ้นจากเขา 

พระพุทธเจ้าทรงตอบว่า ไม่ว่าเขาจะพูดอะไร พระองค์ก็จะไม่กล่าวว่า “เรา” หรือ “ของเรา” และมารก็รู้ดีว่าเขาเห็นหนทางแห่งการตรัสรู้ของพระองค์ไม่ได้

มารกล่าวว่า หากหนทางนั้นนำไปสู่ความไม่ตายและความเกษมแล้ว ก็ขอให้พระองค์ไปตามลำพังเถิด ทำไมต้องบอกคนอื่นด้วย 

พระพุทธเจ้าทรงตอบว่า เพราะคนอื่นถาม พระองค์จึงบอกความจริงเรื่องความไม่ยึดมั่นถือมั่นให้พวกเขาฟัง

เมื่อได้ยินเช่นนั้น มารจึงยอมแพ้โดยสิ้นเชิง 

“ข้าแต่พระองค์ผู้เจริญ เปรียบเหมือนสระน้ำที่อยู่ไม่ไกลจากบ้านหรือนิคม ในสระนั้นมีปูตัวหนึ่ง ครั้งนั้น เด็กชายหรือเด็กหญิงจำนวนมากออกจากบ้านหรือนิคมนั้น เข้าไปหาสระนั้น พอเข้าไปแล้วก็จับปูตัวนั้นขึ้นจากน้ำ วางไว้บนบก ข้าแต่พระองค์ผู้เจริญ ปูตัวนั้นยื่นก้ามออกไปตรงไหน เด็กชายหรือเด็กหญิงเหล่านั้นก็ใช้ไม้หรือเศษภาชนะทุบให้หัก ให้แตก ให้แหลกไป อย่างนี้แหละ ข้าแต่พระองค์ผู้เจริญ เมื่อก้ามทั้งหมดของปูถูกทุบหัก แตก และแหลกแล้ว ปูก็ไม่สามารถลงไปในสระนั้นได้อีก ในทำนองเดียวกัน ข้าแต่พระองค์ผู้เจริญ สิ่งที่คดเคี้ยว สิ่งที่ขัดแย้ง และสิ่งที่ดิ้นรนทั้งหลายทั้งหมด พระผู้มีพระภาคทรงทุบให้หัก ให้แตก ให้แหลกหมดแล้ว บัดนี้ ข้าแต่พระองค์ผู้เจริญ ข้าพระองค์ไม่อาจเข้าไปใกล้พระผู้มีพระภาคเพื่อแสวงหาช่องว่างได้อีกแล้ว”

จากนั้นมารจึงกล่าวคาถาแสดงความเบื่อหน่ายต่อหน้าพระผู้มีพระภาคดังนี้ 

“อีกาตัวหนึ่งวนเวียนรอบก้อนหินสีเหมือนไขมัน 

คิดว่า ‘บางทีเราจะพบของอ่อน ๆ ที่นี่ บางทีอาจมีรสชาติ’ 

เมื่อไม่ได้รสชาติที่นั่น อิกาก็บินหนีไป 

เหมือนอีกาที่พุ่งเข้าใส่ก้อนหิน 

เราก็เบื่อหน่ายแล้วจากไปจากพระโคดม” (สํ. ส. ๔.๒๔)

มีใครอีกบ้างที่สามารถผ่านการสตอล์กขั้นสุดยอดของมารได้เหมือนพระพุทธเจ้า? 😂

ดังนั้น ขอให้เราทั้งหลายนอบน้อมและสรรเสริญพระคุณอันสูงสุดของพระพุทธเจ้าด้วยใจจริงเถิด!

---

**Vietnamese**

Khi nói đến Ác Ma, thực ra ông ta là một trong những vị thiên chủ của tầng trời cao nhất trong dục giới — tầng trời Tha Hóa Tự Tại (Paranimmitavasavattī, tầng trời của những vị thích thú với những gì do người khác hóa hiện).

Đức Phật dạy rằng ông ta có quyền lực thống trị lớn nhất trong toàn vũ trụ (ādhipateyyāna) (AN 4.15).

Ơ kìa? Nhưng tại sao trong AN 8.36 lại nói rằng Thiên tử Vasavattī mới là vị chủ của tầng trời Tha Hóa Tự Tại? 

SN 40.11 cũng ghi rằng chính Thiên tử Vasavattī đã đến thăm Tôn giả Đại Mục-kiền-liên, nghe pháp và tán thán việc quy y Tam Bảo là điều tốt.

Chú giải MNA1 giải thích như sau: “Trong tầng trời Tha Hóa Tự Tại, vua Vasavattī cai trị quốc độ. Còn Ác Ma thì ở một vùng nào đó, dẫn dắt quyến thuộc của mình thi hành quyền lực, sống như một vị hoàng tử nổi loạn ở vùng biên cương của vương quốc.”

Lý do Đức Phật gọi ông ta là người có quyền lực thống trị lớn nhất là vì ông ta có dục vọng quyền lực cực kỳ mạnh mẽ, thích dùng thần thông để kiểm soát tất cả chúng sinh trong dục giới. Ông ta thậm chí có thể kiểm soát cả các vị Phạm thiên ở cõi Phạm Phụ Thiên (MN 49). 

Ông ta đặc biệt giỏi lợi dụng tham, sân, si của chúng sinh để đạt mục đích kiểm soát.

Vì mê mải trong dục vọng quyền lực cực đoan, ông ta cực kỳ căm ghét những vị ẩn sĩ, hành giả và bậc giác ngộ (Phật, Độc giác Phật, A-la-hán) đang tu tập để giảm bớt hoặc đã diệt trừ tham, sân, si qua thiền định — bởi vì họ đang thoát khỏi hoặc đã thoát khỏi sự kiểm soát của ông ta, và còn tích cực dạy chúng sinh để họ cũng thoát khỏi sự kiểm soát đó. 

Còn vị thủ lĩnh chính thức là Thiên tử Vasavattī thì không chơi kiểu này.

Vì vậy có lần, khi Ác Ma tiên kiến rằng 500 thiếu nữ sẽ cúng dường bánh lễ hội cho Đức Phật, rồi Đức Phật sẽ thuyết pháp cho họ và họ sẽ chứng quả Dự lưu, để ngăn chặn điều đó xảy ra, Ác Ma đã nhập vào đám thiếu nữ ấy, ngăn cản họ cúng dường Đức Phật (SN 4.18).

Ngược lại, Đức Phật hoàn toàn không có dục vọng về quyền lực. 

Nếu Đức Phật còn dục vọng về quyền lực, với Nhất thiết trí của Ngài, chắc chắn Ngài có thể chơi vượt xa Ác Ma — vì Đức Phật biết tất cả các điều kiện, ngay cả những tiềm năng, phiền não và đặc tính sâu kín nhất mà chính đương sự cũng không biết. 

Thế nhưng Nhất thiết trí chỉ sinh khởi sau khi đã diệt sạch mọi phiền não. 

Do đó đức hạnh và trí tuệ của Đức Phật là cao nhất trong vũ trụ (AN 4.15).

Khi Bồ-tát chưa thành Phật, Ác Ma vì tiên kiến rằng Đức Phật sẽ dẫn dắt một đoàn người và chư thiên giác ngộ, thoát khỏi sự kiểm soát của mình, nên đã hết sức ngăn cản Bồ-tát xuất gia, dùng vương quyền Chuyển luân vương để dụ dỗ. 

Sau khi Bồ-tát từ chối, Ác Ma đe dọa: “Từ nay trở đi, mỗi khi ông khởi lên dục tầm (những ý nghĩ tham đắm sắc, thanh, hương, vị, xúc), sân tầm hay hại tầm, ta sẽ biết.” (Ja. Avidūrenidānakathā)

Ông ta theo sát Bồ-tát như kẻ stalker tối thượng suốt sáu năm ròng, không rời nửa bước, luôn sẵn sàng bắt lỗi bất kỳ hành vi, lời nói hay ý nghĩ nào của Bồ-tát 😂

Ngay cả sau khi Bồ-tát giác ngộ thành Phật, ông ta vẫn không chịu buông tha, tiếp tục stalk Đức Phật thêm một năm nữa.

Cuối cùng ông ta chỉ còn cách thừa nhận thất bại 😂 

Ông ta nói: 

“Bảy năm ta theo sát Thế Tôn, bước chân nào cũng không rời. 

Thế mà chẳng tìm được chỗ hở nào nơi bậc Chánh Đẳng Giác có chánh niệm.”

Ông ta muốn giành một chiến thắng nhỏ nhoi cuối cùng để dằn mặt Đức Phật một chút, bèn đến gặp Đức Phật và hỏi: 

1. Có phải vì sầu muộn mà ngồi thiền trong rừng? 

2. Có phải đã mất của cải? 

3. Có phải vì còn dục vọng? 

4. Có phải đã phạm tội gì? 

5. Tại sao không kết bạn với ai?

Đức Phật trả lời rằng Ngài đã nhổ tận gốc rễ của sầu muộn, đoạn trừ hữu tham, thiền định không còn lậu hoặc (phiền não), và gọi Ác Ma là “thân quyến của kẻ phóng dật”.

Ác Ma bèn nói rằng nếu tâm của Đức Phật vẫn còn xem bất cứ thứ gì là “đây là của ta”, thì vẫn chưa thoát khỏi ông ta. 

Đức Phật trả lời rằng dù họ nói gì đi nữa, Ngài cũng không bao giờ tuyên bố “ta” hay “của ta”, và Ác Ma cũng biết rằng ông ta không thể thấy được con đường giác ngộ của Ngài.

Ác Ma nói: Nếu con đường ấy dẫn đến bất tử và an ổn, thì xin Ngài hãy đi một mình — tại sao còn phải nói cho người khác? 

Đức Phật trả lời rằng vì người khác hỏi, nên Ngài mới nói cho họ nghe về chân lý không chấp thủ.

Nghe xong, Ác Ma chỉ còn cách thừa nhận thất bại hoàn toàn: 

“Bạch Thế Tôn, ví như không xa một ngôi làng hay thị trấn có một cái ao. Trong ao ấy có một con cua. Lúc bấy giờ, bạch Thế Tôn, nhiều cậu bé hoặc cô bé từ ngôi làng hay thị trấn ấy đi ra, tiến đến cái ao ấy. Đến nơi, chúng bắt con cua lên khỏi nước, đặt trên đất khô. Bạch Thế Tôn, con cua ấy hễ đưa càng ra chỗ nào, các cậu bé hoặc cô bé ấy liền dùng cây gậy hoặc mảnh sành đập gãy, đập nát, đập tan. Như vậy, bạch Thế Tôn, khi tất cả càng của con cua đã bị đập gãy, đập nát, đập tan, nó không còn khả năng trở lại cái ao ấy nữa. Cũng vậy, bạch Thế Tôn, những gì cong quẹo, đối nghịch và vùng vẫy, tất cả đều đã bị Thế Tôn đập gãy, đập nát, đập tan. Nay, bạch Thế Tôn, con không còn khả năng đến gần Thế Tôn để tìm chỗ hở nữa.”

Rồi Ác Ma đọc lên những bài kệ chán nản trước mặt Thế Tôn: 

“Một con quạ bay quanh tảng đá màu mỡ như mỡ, 

nghĩ rằng: ‘Biết đâu ở đây tìm được thứ mềm, biết đâu có vị.’ 

Không tìm được vị ở đó, con quạ liền bay đi. 

Như con quạ tấn công tảng đá, 

chúng ta chán nản rời bỏ Gotama.” (SN 4.24)

Ai có thể vượt qua cuộc stalk tối thượng của Ác Ma như Đức Phật được chứ? 😂

Vì vậy, chúng ta hãy thành tâm đảnh lễ và tán thán đức hạnh vô thượng của Đức Phật!

我們都誤會了

魔王不是導我們造惡業

魔王是導我們造功德、造善業

而且做得越多越好

為什麼？

魔王其實是他化自在天的天神

他某程度也是善的

只不過控制慾強了些

他真正邪惡的點是

他不會想讓我們證悟涅槃

為什麼？

他有全宇宙最大的權力

他能夠幻化影像、聲音、氣味、味道、觸感來迷惑、控制任何人

一旦我們證悟涅槃，他再也無法控制我們了

所以他最痛恨修行人，總是想辦法去破壞他們

他最常用的伎倆是什麼？

嘿！為何那麼辛苦來修行，還俗做功德吧！

看！

我們以為不斷做功德，就逃離了魔掌嗎？

沒有那麼容易，我們仍在魔王的掌控之中

大多數佛教徒都著魔了

他們瘋狂於造功德，意在不斷輪迴下去：

做有錢人、做天神、做梵天

卻對禪修一點興趣都沒有

真正正在脫離魔掌的人，是正在走在八聖道的人

銳意證悟涅槃的人

其餘的人，對不起，一概還在魔王的掌控之內

一旦我們還喜歡和不喜歡某些影像、聲音、氣味、味道、觸感

我們仍會被魔王迷惑

We have all misunderstood.

The Demon King (Mara) does not lead us to create evil karma. 

Instead, he leads us to create merit and wholesome karma — and the more, the better.

Why?

Mara is actually a deva from the Paranimmita-vasavatti heaven (the highest heaven in the sensual realm). In a certain sense, he is also good. 

It’s just that his desire for control is a little too strong.

His truly evil point is this: 

He does **not** want us to attain enlightenment and realize Nibbāna (Nirvana).

Why?

Because he possesses the greatest power in the entire universe of sensual desire. He can create and manipulate illusions — images, sounds, smells, tastes, and physical sensations — to delude and control anyone. 

Once we attain Nibbāna, he can no longer control us. 

That is why he hates practitioners the most and always tries to obstruct and destroy them.

What is his most commonly used trick?

“Hey! Why practice so hard? Why not disrobe and just make merit instead!”

Look!

We thought that by continuously making merit, we could escape his grasp? 

It’s not that simple. We are still under Mara’s control. 

Most Buddhists have already fallen under his influence. 

They are obsessed with making merit, with the hidden intention of continuing in samsara forever: 

to be rich, to become a deva (heavenly being), or even a Brahma god. 

Yet they have almost no interest in meditation or actual practice.

The people who are truly escaping Mara’s control are those walking the Noble Eightfold Path — those who are determined to realize Nibbāna.

Everyone else, I’m sorry to say, is still within Mara’s domain.

As long as we still have likes and dislikes toward certain images, sounds, smells, tastes, or physical sensations, 

we can still be deluded and controlled by Mara.

試想像，如果魔王有佛陀的一切知智，會發生什麼事？

噢~不得了

為什麼一個人會投生為魔王？

因為他做許多功德的同時，也貪權---以操縱別人為樂、同時知曉許多權術

當他投生為魔王的時候，他的野心更大，試圖操縱全世界

因此會設法阻止別人逃離欲界、甚至取證涅槃的

一旦一個人逃離好看的影像、好聽的聲音、好嗅的氣味、好嚐的味道、好摸的觸感時；也等同逃離了他的操控

他就是喜歡利用神通來讓人沉迷其中，像扯線公仔那樣玩弄所有人

如果他擁有一切知智，應該全世界沒多少人能夠上去梵天界、取證涅槃了

他認識、了解到一切條件，因此能及時制止一些人修習禪定、出家修行、碰見覺者（佛陀、獨覺佛、阿羅漢）---非常可怕

但好在的是，邪永遠不能勝正😂

一旦心中還有一丁點對權力的貪慾和其他煩惱，就仍會阻礙最高的智慧生起

唯有當所有煩惱被撲滅，思想才會完全不偏不倚地暢通無阻

當一個人撲滅所有煩惱，就是世俗所定義為全善的狀態了--充滿慈悲、不會傷害任何眾生

佛陀只會用祂的一切知智來幫助一切眾生，讓他們逃離惡道、往生天界、取證涅槃

總體來說，魔王是不能贏過佛陀的...

Imagine if the Devil King possessed the Buddha's omniscient wisdom—what would happen then? 

Oh, that would be absolutely terrifying. 

Why would someone be reborn as the Devil King? 

Because while performing many meritorious deeds, he also harbored a lust for power—delighting in manipulating others and mastering many schemes of control. 

When reborn as the Devil King, his ambitions grow even greater, and he attempts to dominate the entire world. 

Thus, he tries to prevent others from escaping the realm of desires, or even from attaining nibanna. 

Once someone transcends attachment to pleasing sights, sounds, scents, tastes, and tactile sensations, they also escape his manipulation. 

He loves using supernatural powers to immerse people in these attachments, pulling their strings like a puppeteer. 

If he were endowed with omniscient wisdom, very few people in the world would be able to ascend to the Brahma realms or attain nibanna. 

He would understand all conditions and could timely hinder those who practice meditation, take monastic vows, or encounter enlightened beings (Buddhas, Paccekabuddhas, or Arahants)—truly dreadful. 

But the good thing is: evil can never triumph over good 😂 

As long as even a trace of craving for power and other defilements remains in the mind, it will obstruct the emergence of supreme wisdom. 

Only when all defilements are eradicated can the mind flow freely and impartially without obstruction. 

When a person eradicates all defilements, they attain the state defined by the world as perfect goodness—filled with compassion and incapable of harming any being. 

The Buddha would only use His omniscient wisdom to help all beings escape bad destinies, be reborn in heavenly realms, and attain nibanna. 

In conclusion, the Devil King can never prevail over the Buddha... 

如果我們比魔王蠢，就被魔王玩

如果我們比魔王聰明，就能玩魔王😂

魔王智商其實不太高。

專搞修行人---這是蠢還是聰明？😂

人人爭著侍奉聖者，供養聖者，來積無量的功德；

他們專搞修行人和聖者，自己幹掉自己😂

就如佛陀所說，一顆渾濁的心將不知道自己的利益，他人的利益，兩者的利益（AN1.45）

貪玩，就是貪；

生氣修行人要脫離他的掌控，妒忌修行人的功德，這是嗔

因為心散亂，所以不知自他的利益和實相，這是癡

所以雖然有神通，但還是蠢蠢的

如果突然感到有些能量滲入身心，引起貪嗔癡，就知道可能是他們了。吉祥尊者和隆波帕默也提到類似的事例和可能性

或者簡單來說，我們生起貪嗔癡，都有機會是他們製造條件試圖控制我們的。 就算不是天神魔，也一定是我們的煩惱魔

只要任何貪嗔癡在我們心中生起，我們把它去除；就能擊潰魔王的謀略；他們再也不能控制我們了

有時魔王去佛陀那裡搗亂，佛陀一眼便識破他：「這位是魔王。」

然後宣說佛偈

魔王一聽到，就知道佛陀識破了他了：「世尊知道我，善逝知道我。」然後痛苦、不愉快地就在那裡消失。（SN4）

每次魔王來，貪嗔癡來：誒，I got you 😂 😂 😂 😂 🫵 

下次貪嗔癡再來：誒，I got you 😂 😂 😂 😂 🫵 

再來？ I got you 😂 😂 😂 😂 🫵 

魔王應該很快有抑鬱症😂

真是不自量力！

就好像小朋友想在我們身上玩惡作劇

然後我們一眼看穿他們

他們就沒有癮在來玩我們了

對於精進的修行人來說，魔王的伎倆就是小朋友的伎倆

對於懶惰的修行人來說，我們就是惡搞影片的主角😗 

If we are more foolish than the demon king, we will be played by him.
If we are smarter than the demon king, we can play him. 😂

The demon king's IQ is actually not very high.
He specifically targets practitioners— is this foolish or smart? 😂
Everyone competes to serve the saints or offer to them, accumulating immeasurable merit;
while he focuses on practitioners and saints, KO-ing himself. 😂

As the Buddha said, a muddled heart will not know its own benefit, the benefit of others, or the benefit of both (AN1.45).

Greed to play is to be lobha (Greed);
anger arises when practitioners seek to break free from his control, and jealousy arises over their merits, which is dosa(aversion).
Due to a restless mind, one is unaware of their own benefit and the true nature of reality, which is moha (ignorance).

Thus, even with supernatural powers, he remains foolish.

If we suddenly feel a surge of energy entering our body and mind, provoking greed, aversion, or ignorance, it may be them. The Venerable Mangala and Luang Por Pramote have mentioned similar cases and possibilities.

In simpler terms, when we experience greed, aversion, or ignorance, it’s likely that they are creating conditions to try to control us. Even if they are not deity-demons, they are certainly our own defilement-demons.

As long as any greed, aversion, or ignorance arises in our hearts, if we remove it, we can thwart the demon king's schemes; they will no longer be able to control us.

Sometimes the demon king comes to disturb the Buddha, and the Buddha immediately sees through him: “This is the demon king.”
Then he recites a verse of Dharma.
Upon hearing it, the demon king realizes he has been uncovered: “The Blessed One knows me, the Well-Gone One knows me.” Then he painfully and unhappily disappears. (SN4)

Every time the demon king comes; greed, aversion, and ignorance arise: "Hey, I got you." 😂😂😂😂🫵
The next time greed, aversion, and ignorance comes: "Hey, I got you." 😂😂😂😂🫵
Again? "I got you." 😂😂😂😂🫵

The demon king should soon suffer from depression. 😂
What a foolish self-assessment!

It’s like a child wanting to play tricks on us,
and when we see right through them,
they lose interest in playing with us.

For diligent practitioners, the demon king's tricks are like those of a child.
For lazy practitioners, we are the main characters in a prank video. 😗

<<偽善的魔王>>

有時魔王總是以良善的面孔來示人

例如在佛陀覺悟前， 就曾遊說佛陀：不要出家啦，你回去俗家， 再過幾天， 您就會成為偉大的轉輪王， 統治整個世界。

也曾經化作英俊的男子迷惑比丘尼：來吧， 你那麼年輕， 是享受魚水之歡的時候， 等老了再出家吧

如果是現代， 魔王依然可以來迷惑我們。

譬如魔王可以控制一個人， 然後和您說：嘿， 您想證悟涅槃？ 這是貪涅槃! 將它放下， 什麼都不要做， 修行也不要，這才是佛陀的教導。

如果聽了他說的話， 那麼便毀了今生證悟涅槃的機會了

但如果大師父看見我們有禪病， 而叫我們暫時放下修行， 之後再繼續， 那就要聽從

或者和我們說， 修行時的動機要純淨， 那又不同

也可以說： 您佈施是貪功德。 佛陀不是叫您不要貪嗎？ 不要佈施了， 這樣才是佛陀的教導。

如果傻傻去聽了， 那麼我們便毀了自己的未來， 下惡道的風險因此而大增， 涅槃離我們更遠了。

但如果他叫我們繼續佈施， 但動機要純正， 那又不同， 可以聽從

明明佛陀在餓鬼的故事中說：

布施應審視，施何大果報， 

審視而布施，善至所稱讚， 

於此生命界，彼諸應供者， 

於彼作布施，具有大果報，

猶如將種子，植於肥沃地

但魔王可以控制一些人， 然後和你說： 你這樣選來佈施是分別心! 你不要貪功德， 全部錢拿去佈施給凡夫吧， 這樣才是功 “德” ， 這才是無私。

好像很有道理， 但如果讀完三藏後他這樣和你說，這樣表示他覺得他比佛陀還有智慧， 比佛陀還聰明。

假如佈施給僧團， 聖者， 將有無量倍的功德， 可以推動我們更快抵達涅槃， 抵達真正的無私。還未抵達涅槃前， 則會因此而有更巨大的快樂。要記得， 還未抵達涅槃的人， 還是滿佈自私的。

如果佈施給凡夫或者動物， 其實只是慈悲而已， 功德並不是很大。佛陀是教導我們把錢用在父母，妻兒、僕人、工人、下人、親友、祖先、天神身上 (AN5.41) , 這樣我們的生活和人際關係就不會出現問題了。 但如果真的想要功德，想要有大的果報， 佛陀教導就要佈施給良好的修行人。 我們要分清這個佈施只是慈悲， 還是為了福報。 

Ajahn golf 說：“好像我們佈施給動物， 有時不是為了福報， 只是憐憫心。 但我們真正想得到福報呢， 我們就供養出家人， 有戒有法的出家人， 這才真正讓我們種到福田、大福報。這才是正見。

但如果我們以為一切都是平等的， 佈施給所有人(福報善業)都是一樣的， 那這就是邪見， 不正確的見解。”

Ajahn golf 也說：“當我們還不是富人。 財物很有限的情況下去種福田，對他的利益是許多生許多世。

但對於富有的人就不需這樣，可以佈施福田又可以， 甚至幫助社會貧困者也行， 他可以將佈施廣泛地進行。”

因此明明我們的財富已經不多了， 然後有人走來叫我們不要佈施去福田那裡， 那他很可能受到魔王的控制了。他們不想我們得到更大的快樂和快速抵達涅槃。 一些天神見我們在累積很巨大的功德，為了讓我們不能夠威脅他們的地位， 就會這樣去迷惑我們。 如果我們聽了，完全不去佈施給福田， 那麼我們死後便可能做比較低等的土地神， 然後那些愚弄我們的天神便來嘲笑我們了: 看， 你這個 “無私” “清高”的笨傢伙

因此我們要很小心地審視別人和我們說的每一句話， 是導向提升呢， 還是導向下墮呢？ 

是導向更多的快樂呢， 還是導向更少的快樂呢?

是導向涅槃呢， 還是導向繼續無止境地輪迴呢？

是導向更快速地抵達涅槃呢， 還是更緩慢地抵達涅槃呢?

要非常小心。

《別做傻傻的棋子》

猜猜這個世界誰有最高的權力？

佛陀說，那是他化自在天的魔王。 （AN4.15）

Ajahn Brahm 形容他是控制狂來的。

那些恐怖情人，直升機家長等等，一旦造了非常大的功德，都有潛質成為魔王魔眾（笑）

可能您也曾經受到魔王的控制，但您不知道。

想控制一個人，其實非常容易。

我們的決定全都不是我們的。都是條件組合的

過去的業力，習氣，接收到的資訊等等；當遇上這系列的條件，就自然會做出這樣的選擇；當遇上那系列的條件，就自然會做出那樣的選擇

根本不是我們在選擇。

所以有智慧的人或者鬼神，他們要控制我們，實在太容易了。尤其是大威力的天神，具有大神通，知道我們的習性和業力，只要顯現一些條件在我們面前，我們就會依照他的意思做了。

例如有一次，初獲覺悟的佛陀去到維阮伽，在維阮伽婆羅門的邀請下和五百比丘一起在那裡入雨安居。維阮伽婆羅門被魔所障，連一天都沒有念及佛陀。維阮伽城也發生了飢荒，比丘們在維阮伽城內、城外托缽都沒有獲得缽食，而變得疲勞。馬商們為他們提供了每人一巴踏（Pattha，粑鉈，約一公升）的馬麥作為食物。佛陀也就因此而吃了三個月的馬麥。

看！連人人都喜歡，天神們都愛戴的佛陀；當我們被魔王控制的時候，我們也會視而不見。魔王的控制力非常巨大。

MN50記載，在拘留孫佛的年代，那時的惡魔也是這樣，控制婆羅門屋主讓他們辱駡、傷害那些比丘，於是當時大部分人死後都墮入地獄。他是怎樣做到的呢？ 注釋書説明，惡魔其實不是控制他們的行爲，因爲如果是這樣的話，只有他要為這些惡業負責，那些屋主不會造惡業。但其實惡魔只是製造一些條件，讓在家人想像一些比丘作不良行爲的影像，誘發他們去罵比丘

當時佛陀為了採取對治的保護策略，於是便教導比丘修習四梵住，讓心穩定。

惡魔知道後也想出對策，他也製造了一些條件，控制居士們照料、尊敬那些善法比丘，讓比丘疏忽大意、自滿、自大。那時大多數人都往生善道。

當時佛陀為了採取對治的保護策略，於是便教導比丘們作身體的不淨觀，思維食物的種種厭惡特特質；  對所有世間生不熱衷的想法；  對所有條件組合的事物作無常觀。

那時惡魔還不罷休。有一次，他製造條件以操控一個小孩子使他拿起石子擲破上首弟子的頭、讓他流下血來。

所以大家看！ 我們是非常容易被操控的。

假如您是一個貪心的人，冤親債主便製造條件，讓詐騙犯找上您，讓您家破人亡。或者製造條件讓您偷寺院東西，死後墮入無間地獄。

假如您是一個嗔心重的人，冤親債主便製造條件，讓您傷害有德者，死後墮入地獄。

假如您是一個傲慢的人，冤親債主便製造條件，讓您輕視阿羅漢，死後墮入地獄。

假如您想布施，持戒和禪修，冤親債主便製造條件，讓您生起退心，死後不能生天，墮落地獄

魔王不會想我們證悟涅槃的。 假如我們證悟涅槃了，無論他製造什麼條件，也動搖不到我們的心，讓我們生起貪嗔癡。

當我們生起了邪惡的念頭，生起貪嗔癡，您已經受到魔王的控制了，地獄將會是您的家。

因此不要傻傻的當上魔王的棋子。

這篇文章就是製造一個條件，讓您不會受到魔王的控制

每一種煩惱，一旦給他們滋長，都是後患無窮的。

比如說，控制欲。

控制欲就是貪權。因為權力就是控制的力量。我們貪求別人順著我們意思去做，受我們控制，這個就是貪權。這種煩惱就幾乎所有人都有。

父母子女之間，夫妻之間，伴侶之間，老師學生之間，老闆與員工之間.....

要測試一下自己的控制欲有多強？ 只需當別人不順著自己的意思去做時，不聽自己說時，自己有多生氣，就知道自己控制欲有多強了。如果發脾氣的話，那麼控制欲就不得了。如果沒有任何生氣不滿的話，那就沒有多少。

如果說控制欲的代表人物是誰，

大家猜到嗎？

那就是他化自在天的魔王。

當下誰人是控制狂，但做了許多許多功德，就算您現在是佛教徒都好，您下一生都可能投生為魔王或魔眾。

對！

大目犍連尊者在一大不可數劫前被高見佛授記會當上首弟子後，竟然在這個大劫出現的拘留孫佛時投生成為了魔王。 在佛教裡搗亂。

Ajahn Brahm 形容魔王是控制狂來的。

為什麼？他以控制人，看人享受五欲而獲得樂趣。如果無聊的話就可能變些影像，聲音，氣味，味道，觸感和感官目標讓您接觸到；讓您生起貪嗔癡，然後讓您按照他既定的劇本去走，當他的扯線公仔。 是否很狡猾？他會覺得很好玩的

魔王就最痛恨那些修行人了。為什麼？因為任何人如果修得好的話，根本就不受他控制。 無論他製造什麼條件給您，您都不起貪嗔癡，不會給他愚弄。 所以如果誰人修行想要證得涅槃，他肯定會搗蛋來破壞的。就算他不出馬，也會派手下來搗亂。 

因為您在逃離他的控制。 他會視正在修行的您在挑戰他的權威。

他的控制欲可是非同小可的，整個欲界甚至是梵眾天他都想控制，並且有能力控制。

不只是佛陀時代魔王會來搗亂，就算是無佛時代那些離欲修習禪定禪那的隱士，還是獨覺佛，魔王都會來搗亂破壞。

當然，造了那麼多那麼大的惡業，下地獄是遲早的事。

因此如果現在誰是控制欲極強的話，就要很小心了。 一不小心投生成為魔王魔眾，再下一生可能就地獄見了。