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I. THE FIRST SUBCHAPTER (LIFE SPAN)
1 (1) Austere Practice

Thus have I heard. On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened.260 Then, while the Blessed One 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 Māra the Evil One, having known with his own mind the reflection in the Blessed One’s mind, approached the Blessed One and addressed him in verse:
441 “Having deviated from the austere practice By which men purify themselves,
Being impure, you think you’re pure: <232> You have missed the path to purity.”262
Then the Blessed One, having understood, “This is Māra the Evil One,” replied to him in verses:
442 “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
443 By developing the path to enlightenment— Virtue, concentration, and wisdom—
I have attained supreme purity:
You’re defeated, End-maker!”265
Then Māra the Evil One, realizing, “The Blessed One knows me, the Fortunate One knows me,” sad and disappointed, disappeared right there.
2 (2) The King Elephant
Thus have I heard. On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened. [104] <233> Now on that occasion the Blessed One was sitting out in the open air in the thick darkness of the night while it was drizzling.266
Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the Blessed One, manifested himself in the form of a giant king elephant and approached the Blessed One. 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 Blessed One, having understood, “This is Māra the Evil One,” addressed him in verse:
444 “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 Māra the Evil One, realizing, “The Blessed One knows me, the Fortunate One knows me,” sad and disappointed, disappeared right there.
3 (3) Beautiful
<234> While dwelling at Uruvelā. Now on that occasion the Blessed One was sitting out in the open air in the thick darkness of the night while it was drizzling. Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the Blessed One, approached the Blessed One and, not far from
him, displayed diverse lustrous shapes, both beautiful and hideous. Then the Blessed One, having understood, “This is Māra the Evil One,” addressed him in verses:
445 “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!
446 “Those who are well restrained In body, speech, and mind,
Do not come under Māra’s control Nor become Māra’s henchmen.”268
Then Māra the Evil One … disappeared right there. [105]
4 (4) Māra’s Snare (1)
<235> Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”269
“Venerable sir!” those bhikkhus replied. The Blessed One 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 Māra the Evil One approached the Blessed One and addressed him in verse:271
447 “You are bound by Māra’s snare Both celestial and human;
You are bound by Māra’s bondage: You won’t escape me, ascetic!”272
[The Blessed One:]
448 “I am freed from Māra’s snare Both celestial and human;
I am freed from Māra’s bondage: <236> You’re defeated, End-maker!”
Then Māra the Evil One … disappeared right there.
5 (5) Māra’s Snare (2)
Thus have I heard. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One 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 life. There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. [106] There will be those who will understand the Dhamma. I too, bhikkhus, will go to Senānigama in Uruvelā in order to teach the Dhamma.”273 <237>
Then Māra the Evil One approached the Blessed One and addressed him in verse:274
449 “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 Blessed One:]
450 “I am freed from all the snares Both celestial and human;
I am freed from the great bondage:
You’re defeated, End-maker!”
6 (6) Serpent
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Blessed One was sitting out in the open in the thick darkness of the night while it was drizzling. Then Māra the Evil One … manifested himself in the form of a giant king serpent and approached the Blessed One.
<238> 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 Blessed One, having understood, “This is Māra the Evil One,” addressed Māra the Evil One in verses:
451 “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
452 “Though many creatures crawl about, Many terrors, flies, serpents, [107] <239> The great sage gone to his empty hut Stirs not a hair because of them.
453 “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 Māra the Evil One … disappeared right there.
7 (7) Sleep
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, when the night was fading, the Blessed One, 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 Māra the Evil One approached the Blessed One and addressed him in verse: <240>
454 “What, you sleep? Why do you sleep? What’s this, you sleep like a wretch?277 Thinking ‘The hut’s empty’ you sleep:
What’s this, you sleep when the sun has risen?” [The Blessed One:]
455 “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, Māra?”278 Then Māra the Evil One … disappeared right there.
8 (8) He Delights
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
Then Māra the Evil One approached the Blessed One and recited this verse in the presence of the Blessed One:
456 “One who has sons delights in sons,
One with cattle delights in cattle. [108] <241> Acquisitions truly are a man’s delight; Without acquisitions one does not delight.”
[The Blessed One:]
457 “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 Māra the Evil One … disappeared right there.
9 (9) Life Span (1)
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One 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 life; 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 Māra the Evil One approached the Blessed One and addressed him in verse:
458 “Long is the life span of human beings, The good man should not disdain it.
One should live like a milk-sucking baby: Death has not made its arrival.”279 <242>
[The Blessed One:]
459 “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 Māra the Evil One … disappeared right there.
10 (10) Life Span (2)
(Opening as in preceding sutta:)
Then Māra the Evil One approached the Blessed One and addressed him in verse: [109]
460 “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 felly round the hub.”280 <243> [The Blessed One:]
461 “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 Māra the Evil One … disappeared right there.
I. THE SECOND SUBCHAPTER (RULERSHIP)
11 (1) The Boulder
On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Now on that occasion the Blessed One was sitting out in the open in the thick darkness of the night while it was drizzling. <244> Then Māra the Evil One, wishing to arouse fear, trepidation, and terror in the Blessed One, shattered a number of huge boulders not far away from him.
Then the Blessed One, having understood, “This is Māra the Evil One,” addressed Māra the Evil One in verse:
462 “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 Māra the Evil One, realizing, “The Blessed One knows me, the Fortunate One knows me,” sad and disappointed, disappeared right there.
12 (2) Lion
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Blessed One was teaching the Dhamma while surrounded by a large assembly. [110]
Then it occurred to Māra the Evil One: “This ascetic Gotama is teaching the Dhamma while surrounded by a large assembly. <245> Let me approach the ascetic Gotama in order to confound them.”281
Then Māra the Evil One approached the Blessed One and addressed him in verse:
463 “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 Blessed One:]
464 “The great heroes roar their lion’s roar Confident in the assemblies—
The Tathāgatas endowed with the powers
Have crossed over attachment to the world.”282 Then Māra the Evil One … disappeared right there.
13 (3) The Splinter
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Maddakucchi Deer Park. Now on that occasion the Blessed One’s foot had been cut by a stone splinter. Severe pains assailed the Blessed One—bodily feelings that were painful, racking, <246> sharp, piercing, harrowing, disagreeable. But the Blessed One endured them, mindful and clearly comprehending, without becoming distressed. Then the Blessed One 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 Māra the Evil One approached the Blessed One and addressed him in verse:
465 “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 Blessed One:]
466 “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.
467 “Even those with a dart stuck in the breast <247> Piercing their heart moment by moment—
Even these here, stricken, get to sleep; [111] So why should I not get to sleep
When my dart has been drawn out?285
468 “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 Māra the Evil One … disappeared right there.
14 (4) Suitable
On one occasion the Blessed One was dwelling among the Kosalans at the brahmin village of Ekasālā. Now on that occasion the Blessed One was teaching the Dhamma surrounded by a large assembly of laypeople.
Then it occurred to Māra the Evil One: “This ascetic Gotama is teaching the Dhamma while surrounded by a large assembly of laypeople. <248> Let me approach the ascetic Gotama in order to confound them.”
Then Māra the Evil One approached the Blessed One and addressed him in verse:
469 “This is not suitable for you, That you instruct others.
When so engaged don’t get caught In attraction and repulsion.”286
[The Blessed One:]
470 “Compassionate for their welfare, The Buddha instructs others.
The Tathāgata is fully released From attraction and repulsion.”
Then Māra the Evil One … disappeared right there.
15 (5) Mental
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then Māra the Evil One approached the Blessed One and addressed him in verse:287
471 “There is a snare moving in the sky, <249> Something mental which moves about288
By means of which I’ll catch you yet:
You won’t escape me, ascetic!” [The Blessed One:]
472 “Forms, sounds, tastes, odours, And delightful tactile objects— Desire for these has vanished in me:
You’re defeated, End-maker!”
Then Māra the Evil One … disappeared right there. [112]
16 (6) Almsbowls
At Sāvatthī. Now on that occasion the Blessed One 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 Māra the Evil One: “This ascetic Gotama is instructing, exhorting, inspiring, and gladdening the bhikkhus … <250> 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 Māra 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 Blessed One said to that bhikkhu: “That is not an ox, bhikkhu. That is Māra the Evil One, who has come here in order to confound you.”
Then the Blessed One, having understood, “This is Māra the Evil One,” addressed Māra the Evil One in verses:
473 “Form, feeling, and perception, Consciousness, and formations— ‘I am not this, this isn’t mine,’ Thus one is detached from it.289
474 “Though they seek him everywhere, Māra and his army do not find him:
The one thus detached, secure,
Who has gone beyond all ʹfetters.”290 <251> Then Māra the Evil One … disappeared right there.
17 (7) Six Bases for Contact
On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. [113] Now on that occasion the Blessed One 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 Māra 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 Māra the Evil One approached the Blessed One 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 Blessed One said to that bhikkhu: <252> “The earth is not splitting open, bhikkhu. That is Māra the Evil One, who has come here in order to confound you.”
Then the Blessed One, having understood, “This is Māra the Evil One,” addressed Māra the Evil One in verses:
475 “Forms, sounds, tastes, odours, Tactiles, and all mental objects:
This is the terrible bait of the world With which the world is infatuated.
476 “But when he has transcended this, The mindful disciple of the Buddha Shines radiantly like the sun,
Having surmounted Māra’s realm.”292
Then Māra the Evil One … disappeared right there.
18 (8) Alms
On one occasion the Blessed One was dwelling among the Magadhans at the brahmin village of Pañcasālā. [114] Now on that occasion the gift- festival of the young people was being held at the brahmin village of Pañcasālā.293 <253> Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Pañcasālā for alms. Now on that occasion
Māra the Evil One had taken possession of the brahmin householders of Pañcasālā, [inciting in them the thought,] “Don’t let the ascetic Gotama get alms.”
Then the Blessed One left Pañcasālā with his bowl just as cleanly washed as it was when he entered it for alms. Then Māra the Evil One approached the Blessed One and said to him: “Maybe you got alms, ascetic?”
“Was it you, Evil One, who saw to it that I didn’t get alms?”
“Then, venerable sir, let the Blessed One enter Pañcasālā a second time for alms. I will see to it that the Blessed One gets alms.”294
[The Blessed One:]
477 “You have produced demerit, Māra, Having assailed the Tathāgata.
Do you really think, O Evil One, <254> ‘My evil does not ripen’?
478 “Happily indeed we live, We who own nothing at all.
We shall dwell feeding on rapture
Like the devas of Streaming Radiance.”295 Then Māra the Evil One … disappeared right there.
19 (9) The Farmer
At Sāvatthī. Now on that occasion the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk concerning Nibbāna. 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. [115]
Then it occurred to Māra 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 Māra the Evil One manifested himself in the form of a farmer, carrying a large plough on his shoulder, <255> holding a long goad stick, his hair dishevelled , wearing hempen garments, his feet smeared with mud. He approached the Blessed One and said to smeared with mud. He approached the Blessed One and said to him: “Maybe you’ve seen oxen, ascetic?”
“What are oxen to you, Evil One?”
“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 <256> 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. [116] 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.”
[Māra:]
479 “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 Blessed One:]
480 “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 Māra the Evil One … disappeared right there. <257>
20 (10) Rulership
On one occasion the Blessed One was dwelling among the Kosalans in a small forest hut in the Himalayan region. Then, when the Blessed One 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 Māra the Evil One, having known with his own mind the reflection in the Blessed One’s mind, approached the Blessed One and said to him: “Venerable sir, let the Blessed One 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.”
“But what do you see, Evil One, that you speak thus to me?” <258>
“Venerable sir, the Blessed One 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 Blessed One wishes, he need only resolve that the Himalayas, the king of mountains, should become gold, and it would turn to gold.”299
[117]
[The Blessed One:]
486 “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
487 “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 Māra the Evil One, realizing, “The Blessed One knows me, the Fortunate One knows me,” sad and disappointed, disappeared right there.
<259>
I. THE THIRD SUBCHAPTER (THE MARA PENTAD)
21 (1) A Number
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī. Now on that occasion a number of bhikkhus were dwelling not far from the Blessed One—diligent, ardent, and resolute. Then Māra 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 <260> 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
“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 Blessed One, 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.” [118]
When this was said, Māra 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 Blessed One, paid homage to him, sat down to one side, and reported everything in full. <261> [The Blessed One said:] “That was not a brahmin, bhikkhus. That was Māra the Evil One, who had come in order to confound you.”
Then the Blessed One, having understood the meaning of this, on that occasion recited this verse: <262>
488 “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.” [119]
22 (2) Samiddhi
On one occasion the Blessed One was dwelling among the Sakyans at Silāvatī . Now on that occasion the Venerable Samiddhi was dwelling not far from the Blessed One—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 life are virtuous, of good character!”
Then Māra 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, <263> as though the earth were splitting open.306
Then the Venerable Samiddhi approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened. [The Blessed One said:] “That was not the earth splitting open, Samiddhi. That was Māra the Evil One, who had come in order to confound you. Go back, Samiddhi, and dwell diligent, ardent, and resolute.”
“Yes, venerable sir,” the Venerable Samiddhi replied. [120] Then he rose from his seat, paid homage to the Blessed One, 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 Māra the Evil One …
<264> … made a loud noise, frightful and terrifying, as though the earth were splitting open.
Then the Venerable Samiddhi, having understood, “This is Māra the Evil One,” addressed him in verse:
489 “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 Māra the Evil One, realizing, “The bhikkhu Samiddhi knows me,” sad and disappointed, disappeared right there.
23 (3) Godhika
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha 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, <265> 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 … [121] 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
<266>
Then Māra the Evil One, having known with his own mind the reflection in the Venerable Godhika’s mind, approached the Blessed One and
addressed him with these verses:310
490 “O great hero, great in wisdom, Blazing forth with power and glory! I worship your feet, One with Vision,
Who has overcome all enmity and fear.
491 “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!
492 “How, O Blessed One, 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 Blessed One, having understood, “This is Māra the Evil One,” addressed him in verse:
493 “Such indeed is how the steadfast act:
They are not attached to life. <267> Having drawn out craving with its root, Godhika has attained final Nibbāna.”
Then the Blessed One 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 Blessed One, together with a number of bhikkhus, went to the Black Rock on the Isigili Slope. The Blessed One saw in the distance the Venerable Godhika lying on the bed with his shoulder turned.313 [122]
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 Blessed One 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?”
“Yes, venerable sir.”
“That, bhikkhus, is Māra the Evil One searching for the consciousness of the clansman Godhika, wondering: ‘Where now <268> has the consciousness of the clansman Godhika been established?’ However, bhikkhus, with consciousness unestablished, the clansman Godhika has attained final Nibbāna.”314
Then Māra the Evil One, taking a lute of yellow vilva-wood, approached the Blessed One and addressed him in verse:
494 “Above, below, and across,
In the four quarters and in between,
I have been searching but do not find Where Godhika has gone.”
[The Blessed One:]
495 “That steadfast man was resolute,
A meditator always rejoicing in meditation, Applying himself day and night
Without attachment even to life.
496 “Having conquered the army of Death, Not returning to renewed existence, Having drawn out craving with its root,
Godhika has attained final Nibbāna.” <269>
497 So much was he stricken with sorrow That his lute dropped from his armpit.
Thereupon that disappointed spirit Disappeared right on the spot.315
24 (4) Seven Years of Pursuit
Thus have I heard. On one occasion the Blessed One was dwelling at Uruvelā on the bank of the river Nerañjarā at the foot of the Goatherd’s Banyan Tree. Now on that occasion Māra the Evil One had been following the Blessed One for seven years, seeking to gain access to him but without success.316 Then Māra the Evil One approached the Blessed One and addressed him in verse: [123]
498 “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? <270> Why don’t you form any intimate ties?”
[The Blessed One:]
499 “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!”
[Māra:]
500 “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 Blessed One:]
501 “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.” [Māra:]
502 “If you have discovered the path,
The secure way leading to the Deathless, <271> Be off and walk that path alone;
What’s the point of instructing others?” [The Blessed One:]
503 “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
[Māra:] “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. <272> So too, venerable sir, all those distortions, manoeuvres, and contortions of mine have been cut off, [124] broken, and smashed to bits by the Blessed One. Now, venerable sir, I am unable to approach the Blessed One again seeking to gain access to him.”
Then Māra the Evil One, in the presence of the Blessed One, recited these verses of disappointment:320
504 “There was a crow that walked around A stone that looked like a lump of fat.
‘Let’s find something tender here,’ [he thought,] ‘Perhaps there’s something nice and tasty.’
505 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.” <273>
25 (5) Māra’s Daughters
Then Māra the Evil One, having spoken these verses of disappointment in the presence of the Blessed One, went away from that spot and sat down cross-legged on the ground not far from the Blessed One, silent, dismayed, with his shoulders drooping, downcast, brooding, unable to speak, scratching the ground with a stick.321
Then Māra’s daughters—Taṇhā, Aratī, and Ragā—approached Māra the Evil One and addressed him in verse:322
506 “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 [Māra:]
507 “The Arahant, the Fortunate One in the world, Is not easily drawn by means of lust.
He has gone beyond Māra’s realm:
Therefore I sorrow so bitterly.” <274>
Then Māra’s daughters—Taṇhā, Aratī, and Ragā—approached the Blessed One and said to him: “We serve at your feet, ascetic.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.324
Then Māra’s daughters—Taṇhā, Aratī, and Ragā—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.” [125] Then Māra’s three daughters, each manifesting herself in the form of a hundred maidens, approached the Blessed One and said to him: “We serve at your feet, ascetic.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.
Then Māra’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 Māra’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 … <275> … 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 Blessed One and said to him: “We serve at your feet, ascetic.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.
Then Māra’s daughters—Taṇhā, Aratī, and Ragā—went off to the side and said: “What our father told us is true:
508 “‘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, [126] 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 Māra’s daughters—Taṇhā, Aratī, and Ragā—approached the Blessed One and stood to one side. <276> Standing to one side, Māra’s daughter Taṇhā addressed the Blessed One in verse:
509 “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 Blessed One:]
510 “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 Māra’s daughter Aratī addressed the Blessed One in verse: <277> 511 “How does a bhikkhu 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 Blessed One:]
512 “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
513 “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.” [127]
Then Māra’s daughter Ragā addressed the Blessed One in verse: <278>
514 “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 Blessed One:]
515 “Truly the Tathāgatas, 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 Māra’s daughters—Taṇhā, Aratī, and Ragā—approached Māra the Evil One. Māra saw them coming in the distance and addressed them in verses:330
516 “Fools! 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. <279>
517 “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.”
518 They had come to him glittering with beauty— Taṇhā, Aratī, and Ragā—
But the Teacher swept them away right there As the wind, a fallen cotton tuft. <280>
[128] <281>
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