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:]482 “You have produced demerit, Māra,
Having assailed the Tathāgata.
Do you really think, O Evil One, <254>
‘My evil does not ripen’?
483 “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:]484 “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:]485 “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>
III. THE THIRD SUBCHAPTER (THE MĀRA 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?”
&
nbsp; [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.”
The Connected Discourses of the Buddha Page 21