SN1-V2-Samyutta4

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Note : 'c' of Pali words is pronounced as 'ch' as in 'China'

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=Samyutta Nikaya:I.Sagathavagga-With Verses=

137. Austere Practice (Tapokamma sans. Tapo-karma)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd's Banyan Tree just after he had become fully enlightened. 260 Then, while the Lord (Buddha) was alone in seclusion, a reflection arose in his mind thus: "I am indeed freed from that gruelling asceticism! It is good indeed that I am freed from that useless gruelling asceticism! It is good that, steady and mindful, I have attained enlightenment!" 261

Then Mara the Evil One, having known with his own mind the reflection in the Lord (Buddha)'s mind, approached the Lord (Buddha) and addressed him in verse:

"Having deviated from the austere practice; By which men purify themselves.

Being impure, you think you're pure; You have missed the path to purity." 262

Then the Lord (Buddha), having understood, "This is Mara the Evil One," replied to him in verses:

"Having known as useless any austerity; Aimed at the immortal state, 263

That all such penances are futile; Like oars and rudder on dry land, 264

Virtue, concentration, and wisdom; By developing the path to enlightenment

I have attained supreme purity; You're defeated. End-maker!" 265

Then Mara the Evil One, realizing, "The Lord (Buddha) knows me, the Fortunate One knows me," sad and disappointed, disappeared right there.

138. The King Elephant (Hatthirajavanna sans. Hasti-raj-varna)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd's Banyan Tree just after he had become fully enlightened. Now on that occasion the Lord (Buddha) was sitting out in the open air in the thick darkness of the night while it was drizzling. 266 Then Mara the Evil One, wishing to arouse fear, trepidation, and terror in the Lord (Buddha), manifested himself in the form of a giant king elephant and approached the Lord (Buddha). His head was like a huge block of steatite; his tusks were like pure silver; his trunk was like a huge plough pole. Then the Lord (Buddha), having understood, "This is Mara the Evil One," addressed him in verse:

"You've wandered through the long course; Creating beautiful and hideous shapes.

Enough, Evil One, with that trick of yours; You're defeated. End-maker!" 267

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

3 (3) Beautiful (Subha sans. Shubh)
While dwelling at Uruvela. Now on that occasion the Lord (Buddha) was sitting out in the open air in the thick darkness of the night while it was drizzling. Then Mara the Evil One, wishing to arouse fear, trepidation, and terror in the Lord (Buddha), approached the Lord (Buddha) and, not far from him, displayed diverse lustrous shapes, both beautiful and hideous. Then the Lord (Buddha), having understood, "This is Mara the Evil One," addressed him in verses:

"You've wandered on through the long course; Creating beautiful and hideous shapes.

Enough, Evil One, with that trick of yours; You're defeated. End-maker!

"Those who are well restrained; In body, speech, and mind.

Do not come under Mara's control; Nor become Mara's henchmen." 268

Then Mara the Evil One. . . disappeared right there. [105]

140 Mara's Snare (1) (Marapasa1 sans. Maar-pash)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Baranasi in the Deer Park at Isipatana. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!" 269

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, by careful attention, by careful right striving, I have arrived at unsurpassed liberation, I have realized unsurpassed liberation. You too, bhikkhus, by careful attention, by careful right striving, must arrive at unsurpassed liberation, must realize unsurpassed liberation." 270 Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse: 271

"You are bound by Mara's snare; Both celestial and human;

You are bound by Mara's bondage;You won't escape me, ascetic!" 272

[The Lord (Buddha):]

"I am freed from Mara's snare; Both celestial and human;

I am freed from Mara's bondage; You're defeated. End-maker!"

Then Mara the Evil One. . . disappeared right there.

141. Mara's Snare (2) (Marapasa2 sans. Maar-pash)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Baranasi in the Deer Park at Isipatana. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, I am freed from all snares, both celestial and human. You too, bhikkhus, are freed from all snares, both celestial and human. Wander forth, O bhikkhus, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans. Let not two go the same way. Teach, O bhikkhus, the Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing. Reveal the perfectly complete and purified holy celibate life(brahmacariya). There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma. I too, bhikkhus, will go to Senanigama in Uruvela in order to teach the Dhamma." 273 Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse: 274

"You are bound by all the snares; Both celestial and human;

You are bound by the great bondage; You won't escape me, ascetic!"

[The Lord (Buddha):]

"I am freed from all the snares; Both celestial and human;

I am freed from the great bondage; You're defeated. End-maker!"

Then Mara the Evil One. . . disappeared right there.

142. Serpent (Sappa sans. Sarp)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Lord (Buddha) was sitting out in the open in the thick darkness of the night while it was drizzling.

Then Mara the Evil One. . . manifested himself in the form of a giant king serpent and approached the Lord (Buddha). Its body was like a huge boat made from a single tree trunk; its hood, like a large brewer's sieve; its eyes, like the large bronze dishes of Kosala; its tongue darting out from its mouth, like flashes of lightning emitted when the sky thunders; the sound of its breathing in and out, like the sound of a smith's bellows filling with air.

Then the Lord (Buddha), having understood, “This is Mara the Evil One," addressed Mara the Evil One in verses:

"He who resorts to empty huts for lodging

He is the sage, self-controlled.

He should live there, having relinquished all;

That is proper for one like him. 275

"Though many creatures crawl about,

Many terrors, flies, serpents,

he stirs not a hair because of them

gone to his empty hut, he is a great sage

[Buddha:]

"Though the sky might split, the earth quake.

And all creatures be stricken with terror.

Though men brandish a dart at their breast,

The enlightened take no shelter in acquisitions." 276

Then Mara the Evil One. . . disappeared right there.

143. Sleep (Supati sans. Sushupti)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, when the night was fading, the Lord (Buddha), having spent much of the night walking back and forth in the open, washed his feet, entered his dwelling, and lay down on his right side in the lion's posture, with one leg overlapping the other, mindful and clearly comprehending, having attended to the idea of rising.

Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse:

"What, you sleep? Why do you sleep?

What's this, you sleep like a unfortunate? 277

you sleep in empty hut

What's this, you sleep when the sun has risen?"

[The Lord (Buddha):]

"Within him craving no longer lurks.

Entangling and binding, to lead him anywhere;

With the destruction of all acquisitions

The Awakened One sleeps,

Why should this concern you, Mara?" 278

Then Mara the Evil One. . . disappeared right there.

144. Delights (Nandati sans. Anandati)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then Mara the Evil One approached the Lord (Buddha) and recited this verse in the presence of the Lord (Buddha):

"One who has sons delights in sons; One with cattle delights in cattle.

Acquisitions truly are a man's delight; Without acquisitions one does not delight."

[The Lord (Buddha):]

"One who has sons sorrows over sons; One with cattle sorrows over cattle.

Acquisitions truly are a man's sorrow; Without acquisitions one does not sorrow."

Then Mara the Evil One. . . disappeared right there.

145 Life Span (1) (Ayu1)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Lord (Buddha) addressed the bhikkhus thus: "Bhikkhus!"

"Venerable sir!" those bhikkhus replied. The Lord (Buddha) said this:

"Bhikkhus, this life span of human beings is short. One has to

go on to the future life. One should do what is wholesome and

lead the holy celibate life(brahmacariya); for one who has taken birth there is no avoiding

death. One who lives long, bhikkhus, lives a hundred years

or a little longer."

Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse:

"Long is the life span of human beings; The good man should not disdain it.

One should live like a milk-sucking baby;[till] Death has not made its arrival." 279

[The Lord (Buddha):]

"Short is the life span of human beings; The good man should disdain it.

One should live like one with head aflame; There is no avoiding Death's arrival."

Then Mara the Evil One. . . disappeared right there.

146 Life Span (2) (Ayu2)
(Opening as in preceding sutta:)

Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse:

"The days and nights do not fly by; Life does not come to a stop.

The life span of mortals rolls along; Like the chariot's wheel round the hub." 280

[The Lord (Buddha):]

"The days and nights go flying by; Life comes to a stop.

The life span of mortals is depleted; Like the water in rivulets."

Then Mara the Evil One. . . disappeared right there.

147. The Boulder (Pasana sans Pashan)
On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion the Lord (Buddha) was sitting out in the open in the thick darkness of the night while it was drizzling. Then Mara the Evil One, wishing to arouse fear, trepidation, and terror in the Lord (Buddha), shattered a number of huge boulders not far away from him.

Then the Lord (Buddha), having understood, "This is Mara the

Evil One," addressed Mara the Evil One in verse:

467 "Even if you make this Vulture Peak; Quake all over in its entirety.

The enlightened are not perturbed; For they are are fully liberated."

Then Mara the Evil One, realizing, "The Lord (Buddha) knows

me, the Fortunate One knows me," sad and disappointed,

disappeared right there.

148. Lion (Kinnusiha)
On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the Lord (Buddha) was teaching the Dhamma while surrounded by a large assembly.

Then it occurred to Mara the Evil One: "This ascetic Gotama is teaching the Dhamma while surrounded by a large assembly. Let me approach the ascetic Gotama in order to confound them." 281 Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse:

"Why now do you roar like a lion; Confident in the assembly?

For there is one who's a match for you; So why think yourself the victor?"

[The Lord (Buddha):]

"The great heroes roar their lion's roar; Confident in the assemblies

The Tathagatas endowed with the powers; Have crossed over attachment to the world." 282

Then Mara the Evil One, realizing, "The Lord (Buddha) knows me, the Fortunate One knows me," sad and disappointed, disappeared right there.

149. The Splinter (Sakalika)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Maddakucchi Deer Park. Now on that occasion the Lord (Buddha)'s foot had been cut by a stone splinter. Severe pains assailed the Lord (Buddha) — bodily sensations(vedana) that were painful, racking, sharp, piercing, harrowing, disagreeable. But the Lord (Buddha) endured them, mindful and clearly comprehending, without becoming distressed. Then the Lord (Buddha) had his outer robe folded in four, and he lay down on his right side in the lion posture with one leg overlapping the other, mindful and clearly comprehending. 283 Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse:

"Do you lie down in a daze or drunk on poetry?

Don't you have sufficient goals to meet?

Alone in a secluded lodging

Why do you sleep with a drowsy face?" 284

[The Lord (Buddha):]

"I do not lie in a daze or drunk on poetry;

Having reached the goal, I am rid of sorrow.

Alone in a secluded lodging

I lie down full of compassion for all beings.

"Even those with a dart stuck in the breast

Piercing their heart moment by moment

Even these here, stricken, get to sleep;

So why should I not get to sleep; When my dart has been drawn out? 285

"I do not lie awake in dread;Nor am I afraid to sleep.

The nights and days do not afflict me,

I see for myself no decline in the world.

Therefore I can sleep in peace.

Full of compassion for all beings."

Then Mara the Evil One, realizing, "The Lord (Buddha) knows me, the Fortunate One knows me," sad and disappointed, disappeared right there.

14 (4) Suitable (Patirupa)
On one occasion the Lord (Buddha) was dwelling among the Kosalans at the brahmin village of Ekasala. Now on that occasion the Lord (Buddha) was teaching the Dhamma surrounded by a large assembly of laypeople.

Then it occurred to Mara the Evil One: "This ascetic Gotama is teaching the Dhamma while surrounded by a large assembly of laypeople. Let me approach the ascetic Gotama in order to confound them."

Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse:

"This is not suitable for you; That you instruct others.

When so engaged don't get caught; In attraction and repulsion[of world]." 286

[The Lord (Buddha):]

"Compassionate for their welfare;The Buddha instructs others.

The Tathagata is fully released; from attraction and repulsion[of world]."

Then Mara the Evil One, realizing, "The Lord (Buddha) knows me, the Fortunate One knows me," sad and disappointed, disappeared right there.

151. Mental (Manas)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse: 287

"There is a snare moving in the sky; Something mental which moves about 288

By means of which I'll catch you yet; You won't escape me, ascetic!"

[The Lord (Buddha):]

"Forms, sounds, tastes, odours;And delightful tactile objects

Desire for these has vanished in me; You're defeated. End-maker!"

Then Mara the Evil One, realizing, "The Lord (Buddha) knows me, the Fortunate One knows me," sad and disappointed, disappeared right there.

152. Almsbowls (Patta sans. Patra)
At Savatthi. Now on that occasion the Lord (Buddha) was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk concerning the five aggregates subject to clinging. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole minds to it.

Then it occurred to Mara the Evil One: "This ascetic Gotama is instructing, exhorting, inspiring, and gladdening the bhikkhus ... who are applying their whole minds to it. Let me approach the ascetic Gotama in order to confound them."

Now on that occasion a number of almsbowls had been put out in the open. Then Mara the Evil One manifested himself in the form of an ox and approached those almsbowls. Then one bhikkhu said to another: "Bhikkhu, bhikkhu! That ox may break the almsbowls." When this was said, the Lord (Buddha) said to that bhikkhu: "That is not an ox, bhikkhu. That is Mara the Evil One, who has come here in order to confound you." Then the Lord (Buddha), having understood, “This is Mara the Evil One," addressed Mara the Evil One in verses:

"Form, sensation(vedana), and perception; Consciousness, and formations

'I am not this, this isn't mine'; Thus one is detached from it. 289

"Though they seek him everywhere; Mara and his army do not find him

The one thus detached, secure; Who has gone beyond all fetters." 290

Then Mara the Evil One. . . disappeared right there.

153. Six Bases for Contact (Chaphassayatana sans. Chah-sparsh-ayatana)
On one occasion the Lord (Buddha) was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. Now on that occasion the Lord (Buddha) was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk concerning the six bases for contact. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole minds to it.

Then it occurred to Mara the Evil One: "This ascetic Gotama is instructing, exhorting, inspiring, and gladdening the bhikkhus ... who are applying their whole minds to it. Let me approach the ascetic Gotama in order to confound them." Then Mara the Evil One approached the Lord (Buddha) and, not far from him, made a loud noise, frightful and terrifying, as though the earth were splitting open. 291 Then one bhikkhu said to another: "Bhikkhu, bhikkhu! It seems as though the earth is splitting open." When this was said, the Lord (Buddha) said to that bhikkhu: "The earth is not splitting open, bhikkhu. That is Mara the Evil One, who has come here in order to confound you." Then the Lord (Buddha), having understood, "This is Mara the Evil One," addressed Mara the Evil One in verses:

"Forms, sounds, tastes, odours; Tactiles, and all mental objects;

This is the terrible bait of the world; With which the world is infatuated.

"But when he has rightly transcended this; The mindful disciple of the Buddha

Having surmounted Mara's realm; Shines radiantly like the sun." 292

Then Mara the Evil One. . . disappeared right there.

154. Alms (Pinda)
On one occasion the Lord (Buddha) was dwelling among the Magadhans at the brahmin village of Pancasala. Now on that occasion the gift-festival of the young people was being held at the brahmin village of Pancasala. 293 Then, in the morning, the Lord (Buddha) dressed and, taking bowl and robe, entered Pancasala for alms. Now on that occasion Mara the Evil One had taken possession of the brahmin householders of Pancasala, [inciting in them the thought,] "Don't let the ascetic Gotama get alms."

Then the Lord (Buddha) left Pancasala with his bowl just as cleanly washed as it was when he entered it for alms. Then Mara the Evil One approached the Lord (Buddha) and said to him:

"Maybe you got alms, ascetic?"

[Buddha:]"Was it you. Evil One, who saw to it that I didn't get alms?"

[Mara:] "Then, venerable sir, let the Lord (Buddha) enter Pancasala a second time for alms. I will see to it that the Lord (Buddha) gets alms." 294

[The Lord (Buddha):]

"You have produced demerit, Mara; Having assailed the Tathagata.

Do you really think, O Evil One; 'My evil does not ripen'?

"Happily indeed we live, We who own nothing at all.

We shall dwell feeding on rapture; Like the devas of Streaming Radiance." 295

Then Mara the Evil One, realizing, "The Lord (Buddha) knows me, the Fortunate One knows me," sad and disappointed, disappeared right there.

155. The Farmer (Kassaka sans. Krishak)
At Savatthi. Now on that occasion the Lord (Buddha) was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk concerning Nibbana. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole minds to it.

Then it occurred to Mara the Evil One: "This ascetic Gotama is instructing, exhorting, inspiring, and gladdening the bhikkhus ... who are applying their whole minds to it. Let me approach the ascetic Gotama in order to confound them." Then Mara the Evil One manifested himself in the form of a farmer, carrying a large plough on his shoulder, holding a long goad stick, his hair dishevelled, wearing hempen garments, his feet smeared with mud. He approached the Lord (Buddha) and said to him: "Maybe you've seen oxen, ascetic?"

[Buddha:] "What are oxen to you. Evil One?"

[Mara:] "The eye is mine, ascetic, forms are mine, eye-contact and its

base of consciousness are mine. 296 Where can you go, ascetic, to

escape from me? The ear is mine, ascetic, sounds are mine ...

The nose is mine, ascetic, odours are mine ... The tongue is

mine, ascetic, tastes are mine. . . The body is mine, ascetic, tactile

objects are mine. . . The mind is mine, ascetic, mental phenomena

are mine, mind-contact and its base of consciousness are

mine. Where can you go, ascetic, to escape from me?"

"The eye is yours. Evil One, forms are yours, eye-contact and

its base of consciousness are yours; but, Evil One, where there is

no eye, no forms, no eye-contact and its base of

consciousness — there is no place for you there. Evil One. 297 The ear

is yours. Evil One, sounds are yours, ear-contact and its base of

consciousness are yours; but. Evil One, where there is no ear, no

sounds, no ear-contact and its base of consciousness — there is no

place for you there. Evil One. The nose is yours, Evil One,

odours are yours, nose-contact and its base of consciousness are

yours; but. Evil One, where there is no nose, no odours, no nose

contact and its base of consciousness — there is no place for you

there, Evil One. The tongue is yours. Evil One, tastes are

yours, tongue-contact and its base of consciousness are yours;

but. Evil One, where there is no tongue, no tastes, no tongue

contact and its base of consciousness — there is no place for you

there, Evil One. The body is yours. Evil One, tactile objects are

yours, body-contact and its base of consciousness are yours; but,

Evil One, where there is no body, no tactile objects, no body

contact and its base of consciousness — there is no place for you

there, Evil One. The mind is yours, Evil One, mental phenomena

are yours, mind-contact and its base of consciousness are yours;

but Evil One, where there is no mind, no mental phenomena,

no mind-contact and its base of consciousness — there is no place

for you there. Evil One."

[Mara:]

"That of which they say 'It's mine,';And those who speak in terms of 'mine'

If your mind exists among these; You won't escape me, ascetic."

[Buddha:]

"That which they speak of is not mine;I'm not one of those who speak [of mine].

You should know thus, O Evil One;Even my path you will not see."

Then Mara the Evil One ... disappeared right there.

Rulership (Rajja sans. Rajya)
On one occasion the Lord (Buddha) was dwelling among the Kosalans in a small forest hut in the Himalayan region. Then, when the Lord (Buddha) was alone in seclusion, a reflection arose in his mind thus "Is it possible to exercise rulership righteously; without killing and without instigating others to kill, without confiscating and without instigating others to confiscate, without sorrowing and without causing sorrow?" 298

Then Mara the Evil One, having known with his own mind the reflection in the Lord (Buddha)'s mind, approached the Lord (Buddha) and said to him: “Venerable sir, let the Lord (Buddha) exercise rulership righteously: without killing and without instigating others to kill, without confiscating and without instigating others to confiscate, without sorrowing and without instigating others to cause sorrow."

[Buddha:]

"But what do you see. Evil One, that you speak thus to me?"

[Mara:]

"Venerable sir, the Lord (Buddha) has developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and fully perfected them. And, venerable sir, if the Lord (Buddha) wishes, he need only resolve that the Himalayas, the king of mountains, should become gold, and it would turn to gold." 299

[Buddha:]

"If there were a mountain made of gold; made entirely of solid gold.

Not double this would suffice for one;Having known this, fare evenly. 300

"How could a person incline to sensual pleasures

Who has seen the source whence suffering springs?

Having known acquisition as a tie in the world,

A person should train for its removal." 301

Then Mara the Evil One, realizing, "The Lord (Buddha) knows me, the Fortunate One knows me," sad and disappointed, disappeared right there.

157. Many Number (Sambahula)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling among the Sakyans at Silavati. Now on that occasion many number of bhikkhus were dwelling not far from the Lord (Buddha) — diligent, ardent, and resolute. Then Mara the Evil One manifested himself in the form of a brahmin, with a large matted topknot, clad in an antelope hide, old, crooked like a roof bracket, wheezing, holding a staff of udumbara wood. 302 He approached those bhikkhus and said to them: "You, sirs, have gone forth while young, lads with black hair, endowed with the blessing of youth, in the prime of life, without having dallied with sensual pleasures. Enjoy human sensual pleasures, sirs; do not abandon what is directly visible in order to pursue what takes time." 303

[Bhikkhus:]

"We have not abandoned what is directly visible, brahmin, in order to pursue what takes time. We have abandoned what takes time in order to pursue what is directly visible. For the Lord (Buddha), brahmin, has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater, while this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise."

When this was said, Mara the Evil One shook his head, lolled his tongue, knit his brow into three furrows, and departed leaning on his staff. 304

Then those bhikkhus approached the Lord (Buddha), paid homage to him, sat down to one side, and reported everything in full.

[The Lord (Buddha) said:] "That was not a brahmin, bhikkhus. That was Mara the Evil One, who had come in order to confound you."

Then the Lord (Buddha), having understood the meaning of this, on that occasion recited this verse:

"How could a person incline to sensual pleasures

Who has seen the source whence suffering springs?

Having known acquisition as a tie in the world,

A person should train for its removal."

158. Samiddhi
On one occasion the Lord (Buddha) was dwelling among the Sakyans at Silavati. Now on that occasion the Venerable Samiddhi was dwelling not far from the Lord (Buddha) — diligent, ardent, and resolute. 305 Then, while the Venerable Samiddhi was alone in seclusion, a reflection arose in his mind thus: "It is indeed a gain for me, it is well gained by me, that my teacher is the Arahant, the Perfectly Enlightened One! It is indeed a gain for me, it is well gained by me, that I have gone forth in this well-expounded Dhamma and Discipline! It is indeed a gain for me, it is well gained by me, that my companions in the holy celibate life(brahmacariya) are virtuous, of good character!"

Then Mara the Evil One, having known with his own mind the reflection in the mind of the Venerable Samiddhi, approached him and, not far from him, made a loud noise, frightful and terrifying, as though the earth were splitting open. 306 Then the Venerable Samiddhi approached the Lord (Buddha), paid homage to him, sat down to one side, and reported what had happened.

[The Lord (Buddha) said:] "That was not the earth splitting open, Samiddhi. That was Mara the Evil One, who had come in order to confound you. Go back, Samiddhi, and dwell diligent, ardent, and resolute."

[Samiddhi:]

"Yes, venerable sir," the Venerable Samiddhi replied.

Then he rose from his seat, paid homage to the Lord (Buddha), and departed, keeping him on the right.

A second time, while the Venerable Samiddhi was alone in seclusion, a reflection arose in his mind. . . And a second time Mara the Evil One ..... made a loud noise, frightful and terrifying, as though the earth were splitting open. Then the Venerable Samiddhi, having understood, "This is Mara the Evil One," addressed him in verse:

"I have gone forth out of faith; From the home to the homeless life. My mindfulness and wisdom are mature; And my mind well concentrated. Conjure up whatever forms you wish; But you will never make me tremble." 307

Then Mara the Evil One, realizing, "The bhikkhu Samiddhi knows me," sad and disappointed, disappeared right there.

159 Godhika
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Godhika was dwelling on the Black Rock on the Isigili Slope. Then, while the Venerable Godhika was dwelling diligent, ardent, and resolute, he reached temporary liberation of mind, but he fell away from that temporary liberation of mind. 308 A second time, while the Venerable Godhika was dwelling diligent, ardent, and resolute, he reached temporary liberation of mind, but he fell away from that temporary liberation of mind. A third time ... A fourth time ... A fifth time ... A sixth time, while the Venerable Godhika was dwelling diligent, ardent, and resolute, he reached temporary liberation of mind, but he fell away from that temporary liberation of mind. A seventh time, while the Venerable Godhika was dwelling diligent, ardent, and resolute, he reached temporary liberation of mind.

Then it occurred to the Venerable Godhika: "Six times already I have fallen away from temporary liberation of mind. Let me use the knife." 309 Then Mara the Evil One, having known with his own mind the reflection in the Venerable Godhika's mind, approached the Lord (Buddha) and addressed him with these verses: 310

"O great hero, great in wisdom; Blazing forth with power and glory!

Who has overcome all enmity and fear; I worship your feet, One with Vision,

"O great hero who has vanquished death; Your disciple is longing for death.

He intends [to take his own life]; Restrain him from this, O luminous one!

"How, O Lord (Buddha), can your disciple; One delighting in the Teaching,

A trainee seeking his mind's ideal; Take his own life, O widely famed?" 311

Now on that occasion the Venerable Godhika had just used the knife. 312 Then the Lord (Buddha), having understood, "This is Mara the Evil One," addressed him in verse:

"Such indeed is how the steadfast act; They are not attached to life.

Having drawn out craving with its root; Godhika has attained final Nibbana."

Then the Lord (Buddha) addressed the bhikkhus thus: "Come, bhikkhus, let us go to the Black Rock on the Isigili Slope, where the clansman Godhika has used the knife."

"Yes, venerable sir," those bhikkhus replied. Then the Lord (Buddha), together with a number of bhikkhus, went to the Black Rock on the Isigili Slope. The Lord (Buddha) saw in the distance the Venerable Godhika lying on the bed with his shoulder turned. 313 Now on that occasion a cloud of smoke, a swirl of darkness, was moving to the east, then to the west, to the north, to the south, upwards, downwards, and to the intermediate quarters.

The Lord (Buddha) then addressed the bhikkhus thus: "Do you see, bhikkhus, that cloud of smoke, that swirl of darkness, moving to the east, then to the west, to the north, to the south, upwards, downwards, and to the intermediate quarters?"

[Bhikkhus:]

"Yes, venerable sir."

[Buddha:]

"That, bhikkhus, is Mara the Evil One searching for the consciousness of the clansman Godhika, wondering: 'Where now has the consciousness of the clansman Godhika been established?' However, bhikkhus, with consciousness unestablished, the clansman Godhika has attained final Nibbana." 314

Then Mara the Evil One, taking a lute of yellow velva-wood, approached the Lord (Buddha) and addressed him in verse:

"Above, below, and across;In the four quarters and in between,

I have been searching but do not find; Where Godhika has gone."

[Buddha:]

"That steadfast man was resolute;A meditator always rejoicing in meditation.

Applying himself day and night; Without attachment even to life.

"Having conquered the army of Death; Not returning to renewed existence.

Having drawn out craving with its root;Godhika has attained final Nibbana."

"So much was he stricken with sorrow; That his lute dropped from his armpit.

Thereupon that disappointed spirit; Disappeared right on the spot." 315

160. Seven Years of Pursuit(Sattavassanubandha)
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd's Banyan Tree. Now on that occasion Mara the Evil One had been following the Lord (Buddha) for seven years, seeking to gain access to him but without success. 316 Then Mara the Evil One approached the Lord (Buddha) and addressed him in verse:

"Is it because you are sunk in sorrow,That you meditate in the woods?

Because you've lost wealth or pine for it.

Or committed some crime in the village?

Why don't you make friends with people?

Why don't you form any intimate ties?"

[The Lord (Buddha):]

"Having dug up entirely the root of sorrow.

Guiltless, I meditate free from sorrow.

Having cut off all greedy urge for existence, 317

I meditate taintless, O kinsman of the negligent!"

[Mara:]

"That of which they say 'It's mine,';And those who speak in terms of 'mine'

If your mind exists among these; You won't escape me, ascetic."

[The Lord (Buddha):]

"That which they speak of is not mine;I'm not one of those who speak [of mine].

You should know thus, O Evil One;Even my path you will not see."

[Mara:]

"If you have discovered the path; The secure way leading to the Deathless,

Be off and walk that path alone; What's the point of instructing others?"

[The Lord (Buddha):]

"Those people going to the far shore;Ask what lies beyond Death's realm.

When asked, I explain to them; The truth without acquisitions." 318

[Mara:] "Suppose, venerable sir, not far from a village or a town there was a lotus pond in which a crab was living. 319 Then a group of boys and girls would leave the village or town and go to the pond. They would pull the crab out from the water and set it down on high ground. Then, whenever that crab would extend one of its claws, those boys and girls would cut it off, break it, and smash it to bits with sticks and stones. Thus, when all its claws have been cut off, broken, and smashed to bits, that crab would be unable to return to that pond. So too, venerable sir, all those distortions, manoeuvres, and contortions of mine have been cut off, broken, and smashed to bits by the Lord (Buddha). Now, venerable sir, I am unable to approach the Lord (Buddha) again seeking to gain access to him."

Then Mara the Evil One, in the presence of the Lord (Buddha), recited these verses of disappointment: 320

"There was a crow that walked around;A stone that looked like a lump of fat.

'Let's find something tender here,'[it thought,];'Perhaps there's something nice and tasty.'

But because he found nothing tasty there; The crow departed from that spot.

Just like the crow that attacked the stone; We leave Gotama, disappointed."

161. Mara's Daughters(Maradhitu)
Then Mara the Evil One, having spoken these verses of disappointment in the presence of the Lord (Buddha), went away from that spot and sat down cross-legged on the ground not far from the Lord (Buddha), silent, dismayed, with his shoulders drooping, downcast, brooding, unable to speak, scratching the ground with a stick. 321

Then Mara's daughters — Tanha, Arati, and Raga — approached Mara the Evil One and addressed him in verse: 322

"Why are you despondent, father? Who's the man for whom you grieve? We'll catch him with the snare of lust; As they catch the forest elephant. We'll bind him tightly and bring him back; And he'll be under your control." 323

[Mara:]

"The Arahant, the Fortunate One in the world;Is not easily drawn by means of lust. He has gone beyond Mara's realm; Therefore I sorrow so bitterly."

Then Mara's daughters — Tanha, Arati, and Raga — approached the Lord (Buddha) and said to him: "We serve at your feet, ascetic." But the Lord (Buddha) paid no attention, as he was liberated in the unsurpassed extinction of acquisitions. 324

Then Mara's daughters — Tanha, Arati, and Raga — went off to the side and took counsel: "Men's tastes are diverse. Suppose we each manifest ourselves in the form of a hundred maidens." Then Mara's three daughters, each manifesting herself in the form of a hundred maidens, approached the Lord (Buddha) and said to him: "We serve at your feet, ascetic." But the Lord (Buddha) paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara's daughters went off to the side and again took counsel: "Men's tastes are diverse. Suppose we each manifest ourselves in the form of a hundred women who have never given birth." Then Mara's three daughters, each manifesting herself in the form of a hundred women who have never given birth ... in the form of a hundred women who have given birth once ... .. in the form of a hundred women who have given birth twice ... in the form of a hundred women of middle age ... in the form of a hundred old women, approached the Lord (Buddha) and said to him: "We serve at your feet, ascetic." But the Lord (Buddha) paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara's daughters — Tanha, Arati, and Raga — went off to the side and said: "What our father told us is true:

"'The Arahant, the Fortunate One in the world ...

Therefore I sorrow so bitterly.'

"If we had assailed with such tactics any ascetic or brahmin

who was not devoid of lust, either his heart would have burst,

or he would have vomited hot blood from his mouth, or he

would have gone mad or become mentally deranged; or else he

would have dried up and withered away and become

shrivelled, just as a green reed that has been mowed down would dry

up and wither away and become shrivelled."

Then Mara's daughters — Tanha, Arati, and Raga — approached the Lord (Buddha) and stood to one side. Standing to one side, Mara's daughter Tanha addressed the Lord (Buddha) in verse:

"Is it because you are sunk in sorrow,That you meditate in the woods?

Because you have lost wealth or pine for it.

Or committed some crime in the village?

Why don't you make friends with people?

Why don't you form any intimate ties?"

[The Lord (Buddha):]

"Having conquered the army of the pleasant and agreeable.

Meditating alone, I discovered bliss.

The attainment of the goal, the peace of the heart. 325

Therefore I don't make friends with people.

Nor will I form any intimate ties."

Then Mara's daughter Arati addressed the Lord (Buddha) in

verse:

511 "How does a monk here often dwell

That, five floods crossed, he here has crossed the sixth?

How does he meditate so sensual perceptions

Are kept at bay and fail to grip him?" 326

[The Lord (Buddha):]

"Tranquil in body, in mind well liberated.

Not generating, mindful, homeless,

Knowing Dhamma, meditating thought-free.

He does not erupt, or drift, or stiffen. 327

"When a bhikkhu here often dwells thus.

With five floods crossed, he here has crossed the sixth.

When he meditates thus, sensual perceptions

Are kept at bay and fail to grip him."

Then Mara's daughter Raga addressed the Lord (Buddha) in

verse:

"He has cut off craving, faring with his group and order;

Surely many other beings will cross.

Alas, this homeless one will snatch many people

And lead them away beyond the King of Death." 328

[The Lord (Buddha):]

"Truly the Tathagatas, the great heroes; Lead by means of the true Dhamma.

When they are leading by means of the Dhamma; What envy can there be in those who understand?" 329

Then Mara's daughters — Tanha, Arati, and Raga — approached

Mara the Evil One. Mara saw them coming in the distance and

addressed them in verses: 330

"Childish(unwise)! You tried to batter a mountain; With the stalks of lotus flowers.

To dig up a mountain with your nails; To chew iron with your teeth.

"As if, having lifted a rock with your head; You sought a foothold in the abyss;

As if you struck a stump with your breast; You part from Gotama disappointed."

They had come to him glittering with beauty; Tanha, Arati, and Raga

But the Teacher swept them away right there; As the wind, a fallen cotton tuft.