Samyutta Nikaya - Mara Samyutta - Mara Vagga

Sutta Pitaka
Samyutta Nikaya
Division I Ý Sagatha
Book 4 Ý Mara Samyutta
Chapter 3 Ý Tatiyo vaggo (Upari-panca) (Mara Vagga)

Namo tassa bhagavato arahato sammasambuddhassa.



4. 3. 1.

Sambahula Ý (21) Many Bhikkhus

1. Thus I heard. At one time the Blessed One was living on a rock, in the country of the Sakyas.

2. At the time, many bhikkhus were living diligently in the vicinity of the Blessed One, with aroused effort for dispelling.

3. Then Màra the evil one creating the form of an aged Brahmin bent like the beam of a roof, with a large topknot, dressed in a cloth made of strips of antelope hide, breathing heavily and with a stick in his hand approached those bhikkhus and said: ßVenerable ones are young, gone forth in the prime of youth, have not enjoyed sensual pleasures. Good ones, partake sensual pleasures, do not abandon what is here and now and search in time.û

4. ßBrahmin, we have not given up the here and now and do not run with time. We have given up the short lived, and search the here and now. Brahmin, the Blessed One has said that sensual pleasures are short lived with much unpleasantness and worries. Sensual pleasures have many dangers. This Teaching is here and now time does not matter to it, is inviting to come and see and leads inwards. It's to be realized by the wise.

5. When this was said, Màra the evil one shook his head, pulled out his tongue, curved his forehead, to form three lines and went away leaning on his stick.

6. Then those bhikkhus approached the Blessed One, worshipped, sat on a side and said thus:

7. ßVenerable sir, we were living diligently in the vicinity of the Blessed One, with aroused effort for dispelling.

Then an aged Brahmin bent like the beam of a roof, with a large topknot, dressed in a cloth made of strips of antelope hide, breathing heavily and with a stick in his hand approached us and said Venerable ones are young, gone forth in the prime of youth, have not enjoyed sensual pleasures. Good ones, partake, sensual pleasures, do not abandon what is here and now and search in time

8. Then venerable sir, we said thus to that Brahmin, we have not given up the here and now and do not run with time. We have given up the short lived, and search the here and now. Brahmin, the Blessed One has said that sensual pleasures are short lived with much unpleasantness and worries. Sensual pleasures have many dangers. This Teaching is here and now time does not matter to it, is inviting to come and see and leads inwards. It's to be realized by the wise.

9. When we said the he shook his head, pulled out his tongue, curved his forehead, to form three lines and went away leaning on his stick.

10. Bhikkhus, that is not a Brahmin, he is Màra the evil one, he had come to distract you.

11. Then the Blessed One knowing its meaning said this stànza:

ßIf someone sees unpleasantness and its origin,
He would not turn to sensuality again.
Knowing endearments, as the bond in the world
That man will train, to discipline it.û



4. 3. 2.

(22) Samiddhi Ý Venerable Samiddhi

1. At one time the Blessed One was living on a rock, in the country of the Sakyas.

2. At the time, venerable Samiddhi was living diligently in the vicinity of the Blessed One, with aroused effort for dispelling.

3. When venerable Samiddhi was in his seclusion, this thought and thought process arose to him. It is great gain, my Teacher is perfect and rightfully enlightened. It is great gain to me that I have gone forth in a dispensation so well declared. It is great gain to me that my co-associates are virtuous and good friends.

4. Màra the evil one knowing venerable Samiddhi's thought process, approached venerable Samiddhi and made a fearful sound close to him, so to think that the earth was falling to pieces.

5. Then venerable Samiddhi approached the Blessed One, worshipped, sat on a side and said:

6. ßVenerable sir, I was living diligently in the vicinity of the Blessed One, with aroused effort for dispelling and when I was in seclusion, this thought and thought process arose to me. It is great gain my Teacher is perfect and rightfully enlightened. It is great gain to me that I have gone forth in a dispensation so well declared. It is great gain to me, that my co-associates are virtuous and good friends. Then venerable sir, I heard a fearful sound, close to me, as though, the earth was falling to pieces.û

7. ßSamiddhi, it is not the earth falling to pieces, it's Màra the evil one come to distract you. Samiddhi, go, there itself and live diligent to dispel.û

8. Venerable Samiddhi agreeing, got up from his seat, worshipped and circumambulated the Blessed One and went.

9. A second time, venerable Samiddhi was living diligently there itself with aroused effort for dispelling, and the second time, when venerable Samiddhi was in his seclusion, this thought and thought process arose to him. It is great gain my Teacher is perfect and rightfully enlightened. It is great gain that I have gone forth in a dispensation so well declared. It is great gain to me that my co-associates are virtuous and good friends. Màra the evil one knowing venerable Samkiddhi's thought process, approached venerable Samiddhi, for the second time and made a fearful sound close to him, so to think that the earth was falling to pieces.

10. Venerable Samiddhi knowing, it's Màra the evil one said this stanza to him:

ßI left the household and went forth, out of faith.
I have attained mindfulness and wisdom
My mind is concentrated. Do what you like to this body
Do not trouble me.û

11. Then Màra the evil one knowing, venerable Samiddhi knows me disappeared from there, displeased.



4. 3. 3.

(23) Godhika Ý Venerable Godhika

1. I heard thus. At one time, the Blessed One was living in the squirrels' sanctuary, in the bamboo grove in Rajagaha.

2. At that time venerable Godhika was living on the Black Rock on the side of Isigili.

3. Venerable Godhika while abiding diligent to dispel touched the release of mind in concentration. Then venerable Godhika fell away from that release of mind in concentration.

4. For the second time venerable Godhika while abiding diligent to dispel touched the release of mind in concentration. For the second time venerable Godhika fell away from that release of mind in concentration.

5. For the third time venerable Godhika while abiding diligent to dispel touched the release of mind in concentration. For the third time venerable Godhika fell away from that release of mind in concentration.

6. For the fourth time venerable Godhika while abiding diligent to dispel touched the release of mind in concentration. For the fourth time venerable Godhika fell away from that release of mind in concentration.

7. For the fifth time, venerable Godhika while abiding diligent to dispel touched the release of mind in concentration. For the fifth time venerable Godhika fell away from that release of mind in concentration.

8. For the sixth time venerable Godhika while abiding diligent to dispel touched the release of mind in concentration. For the sixth time venerable Godhika fell away from that release of mind in concentration.

9. For the seventh time venerable Godhika while abiding diligent to dispel touched the release of mind in concentration. For the seventh time.

10. Then it occurred to venerable Godhika, up to the sixth time I fell away from that release of mind in concentration. What if I take my life?

11. Then Màra the evil one knowing the thought process in the mind of venerable Godhika approached the Blessed One and said this stanza to the Blessed One:

ßGreat hero, wise man, burning with power and fame,
You dispel the anger and fear of all, I worship your feet and tell you.
A disciple of yours intends to kill himself. Splendid one, restrain him, from that.
Blessed One, how do your disciples live attached to the dispensation?
Have people heard of a trainer killing himself, without becoming a perfect one.

12. By that time venerable Godhika had destroyed himself.û

13. The Blessed One, knowing it was Màra the evil, one said this stanza to him:

ßThe wise do this sort of thing, do not fall back to live,
Godhika has uprooted all craving, he is extinguished.û

14. Then the Blessed One addressed the bhikkhus: ßBhikkhus, let us approach the Black Rock on the side of Isigili, there Godhika, the son of the clansman has taken his life.û

15. Those bhikkhus agreed.

16. The Blessed One, with many bhikkhus, approached the Black Rock on the side of Isigili. The Blessed One saw even in the distance, the body of venerable Godhika lying lifeless on the bed.

17. At that time a dark mist moved, to the east, then to the west, then to the north and the south, above and below and to the inter directions.

18. Then the Blessed One addressed the bhikkhus: ßBhikkhus, do you see that dark mist, moving to the east, then to the west, then to the north and the south, above and below and to the inter directions?û ßYes. Venerable sir.û

19. ßBhikkhus, that's Màra the evil one searching after the consciousness of the clansman Godhika, as to where, it is settled.û

ßThe clanman's son Godhika's consciousness is not settled anywhere, he has extinguished.û

20. Then Màra the evil one approached the Blessed One with his yellow flute and said this stanza:

ßI searched above, below, in the middle, the four directions and inter-directions
Yet, I did not find Godhaka. Where has he gone?û

21. ßThat wise courageous concentrator was always attached to it,
He was yoked to it, day and night did not wish to live.
Has destroyed the array of death, without coming, `to be' again.
Destroying craving completely Godhaka has extinguished.û

22. Then the violin under the arm of the grieving one vanished
And the displeased non-human vanished from there.



4. 3. 4.

(24) Sattavassàni Ý For Seven Years

1. Thus I heard. At that time, the Blessed One was living in Uruwela on the bank of river Nera¤jara at the root of the banyan tree.

2. For seven years, Màra the Evil One had been pursuing the Blessed One, desiring a chance to snatch a flaw in his mindfulness and had been unsuccessful.

3. Then Màra the evil one approached the Blessed One and said a stanza.

ßIs it overcome with grief that you concentrate in forests?
Or is it the decrease of wealth and wishing for it?
Or have you done any offence in the village?
Why don't people see what you're doing?
I stand eye-witness you have no prosperity what so ever.û

4. I have dug up, all roots of grief,
And I do not burn, because of an offence.
I have destroyed all greedy thoughts `to be.û
Relation of negligence I concentrate without desires.

5. ßWhen words say, this is mine, or if they say it's me,
There, the mind is established. Recluse, you are not released.û

6.ûIf words say, it is not mine, or if they say it is not me,
Evil One, know this! You will not see my path.

7. ßIf you have realized the path of appeasement to deathlessness,
Leave and go alone! Why do you advise others?û

8. ßHumans who want to cross over, ask about the Deathless domain
When asked I tell them, where everything is without trouble.û

9. ßVenerable sir, not far away from the village or hamlet there is a pond, and in it there is a crab. Many boys and girls from the village or hamlet come to the pond and taking the crab from the pond put it on dry land. Whenever the crab puts forth a claw, those boys and girls break them and destroy them with stones or sticks. The crab with all its claws destroyed cannot go back to the pond, in which it lived. In the same manner venerable sir, the Blessed One has broken and destroyed whatever distortions, tricks and writhings I valued, now I have no excuse to approach the Blessed One.

10. Then Màra the evil one said these stanzas of his rejection, in the presence of the Blessed one:

ßA bird followed and went round, a golden colored mountain.
We were not treated kindly had no satisfaction,
Not getting the satisfaction, we go away.
Like a crow that injured a rock, we give up Gotama.û

11. Màra the evil one, saying these stanzas in the presence of the Blessed One left the Blessed One and not far away from the Blessed One sat on the ground, legs crossed. He was silent, confused, crest fallen and face turned downwards, unable to reply. He was digging the ground with stick.



4. 3. 5.

(25) Dhãtaro Ý Daughters of Màra

1. At Uruvela.

Then Craving, Disinterest and Passion, the three daughters of Màra, approached him and said this stanza:

ßDear father, why do you sit displeased,
because of which man do you grieve?
With the snare of passion, will bind and bring him to you,
like an elephant in the forest.û

2. ßIt's not easy to bring the Perfect, Well Gone One, with passion
He has gone beyond the domains of Death, therefore I grieve much.û

3. Then Craving, Disinterest and Passion, the three daughters of Màra, approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words and sat as though released with the destruction of endearments.

4. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions of man rise and fall, what if each one of us, create the forms of one hundred young women.

5. Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of one hundred young women, approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words, he sat as though released with the destruction of endearments.

6. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions of man rise and fall, what if each one of us, create the forms of one hundred young women who have not given birth.

7. Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of one hundred young women, who had not given birth and approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words he sat as though released with the destruction of endearments.

8. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions of man rise and fall, what if each one of us, create the forms of one hundred young women who have given birth.

Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of one hundred young women, who had given birth and approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words he sat as though released with the destruction of endearments.

9. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions of man rise and fall, what if each one of us, create the forms of one hundred young women who have given birth twice

Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of one hundred young women, who had not given birth twice and approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words he sat as though released with the destruction of endearments.

10. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions of man rise and fall, what if each one of us, create the forms of one hundred middle aged women.

Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of one hundred middle aged women, and approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words he sat as though released with the destruction of endearments.

11. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, the intentions of man rise and fall, what if each one of us, create the forms of one hundred aged women.

Then Craving, Disinterest and Passion the three daughters of Màra, each one of them, created the forms of one hundred aged women and approached the Blessed One and said:

ßRecluse, we will attend to you, at your feet.û The Blessed One did not care for those words he sat as though released with the destruction of endearments.

12. Then Craving, Disinterest and Passion the three daughters of Màra went to a side and discussed, what our father say is true.

ßIt's not easy to bring the Perfect, Well Gone One, with passion.
He has gone beyond the domains of Death, therefore we grieve much.û

13. If we had attacked a recluse or Brahmin free of greed in this manner, his heart would have split and he would have vomited warm blood, or else he would have gone off his mind, or his mind would have been deranged. It would be like a green reed that had withered, dried and died. In the same manner the recluse or Brahmin would wither, dry and become pale.

14. Then Craving, Disinterest and Passion the three daughters of Màra approached the Blessed One and stood on a side.

15. Then Craving the daughter of Màra said these stanzas to the Blessed One:

ßßIs it overcome with grief that you concentrate in forests?
Or is it the decrease of the mind and wishing for it?
Or have you done any offence in the village?
Why don't people see what you're doing?
It's witness you have no prosperityû

16. ßI have come to the essence, my mind is appeased,
I am victorious over beloved, agreeable, matter.
I have realized pleasantness and concentrate alone,
Therefore I do not make friends with people
It's witness, I have no prosperity.û

17. Then Disinterest the daughter of Màra said a stanza to the Blessed One:

ßAbiding in what does the bhikkhu, spend much of his time?
That he crossed the five tides and also the sixth
Thinking of what does the sensual perception grow?
That the externals are not the gainers of it?û

18. ßWith appeased body and well released mind,
Without intentions, mindful of singleness,
Knowing how to concentrate without thoughts
Does not become angry, does not recall and is not hard.
The bhikkhu spends much of his time abiding thus
And crosses the five tides and also the sixth
Not concentrating thus, the sensual perception grows
And the externals are not the gainers of it.û

19. Then Passion the daughter of Màra said a stanza of appeasement in the presence of the Blessed One:

ßWithout destroying craving crowds, come together and behave,
Many teachers too, will behave in this manner.
Many go homeless in this manner,
You crossed over the domains of Death.û

20. ßIndeed, Thus Gone Ones, with the right Teaching, lead out great heroes,
When led by the Teaching how could they be misled through envy?

21. Then Craving, Disinterest and Passion, the three daughters of Mara approached Mara the evil one.

22. Mara, the evil one saw Craving, Disinterest and Passion, the daughters of the evil one, coming in the distance and said this stanza:

ßFoolish ones, you crush the rock with lotus stalks.
Dig the rock with nails, destroy iron, with teeth.
Like carrying a mountain on the head,
Do you wish to fathom the abyss?
Like destruction, to soil the heart, you pierced Gotama.

23. Craving, Disinterest and Passion came blazing, to push away the Teacher. He pushed them away like the wind pushing away the measure.

Samyutta Nikaya - Mara Samyutta - Raja Vagga

Sutta Pitaka
Samyutta Nikaya
Division I Ý Sagàtha
Book 4 Ý Mara Samyutta
Chapter 2 Ý Dutiya (Rajja) Vagga

Namo tassa bhagavato arahato sammasambuddhassa.



4. 2. 1.

(11) Pasano Ý Rocks

1. At one time the Blessed One was living among the Gijjha peaks.

2. At that time the Blessed One was seated in open space, in the dark and drops of rain were also falling,

3. Màra the evil one, intending to frighten the Blessed One, approached and split huge rocks not far away from the Blessed One

4. The Blessed One knowing it was Màra the evil one said this stanza to him:

ßEven if the complete Gijjha peak is moved
Enlightened Ones rightfully released do not change.û

5. Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.



4. 2. 2.

(12) Sãho Ý A Lion

1. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi. At that time the Blessed One was preaching a huge gathering.

2. Then it occurred to Màra the evil one. ßThe recluse Gotama is preaching a large gathering, what if I approach the recluse Gotama and disturb the gathering.û

3. Then Màra the evil one approached the Blessed One and said a stanza to the Blessed One:

ßWhy do you roar like a confident lion?
Is there an opponent, whom you want to defeat?

4. ßIndeed, great heroes roar confidently in gatherings.
Thus Gone Ones have attained power, having overcome the sinful bend.û

5. Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.



4. 2. 3.

(13) Sakalikaü Ý A Splinter

1. I heard thus. At one time the Blessed One was living in the deer park in the middle valley of Rajagaha.

2. At that time the Blessed One's foot was cut with a splinter and the Blessed One was mindfully enduring sharp, acute, unwelcome, bodily feelings without annoyance.

3. Then Màra the evil one, approached the Blessed One and said a stanza to the Blessed One:

ßAre you sleeping lazily or intoxicated with poetic ideas?
Don't you have much work to do?
Why are you alone on seat and bed?
Why are you engaged in sleep, lazily?û

4. ßAm not sleeping lazily, nor am I intoxicated for poetry,
Knowing the useful, I have given up grieving,
So I am secluded on seat and bed
I sleep compassionate for all living things
Even those who have the arrow in their hearts,
Sleep, while feelings arise each moment,
Why should I, not sleep with the arrow pulled out?
I do not care for wakefulness, nor do I fear to sleep.
Ones like me do not practice austerities day and night.
I do not see any slackness any where in the world.
Therefore, I sleep compassionate for all living things."

5. Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.



4. 2. 4.

(14) Patiråpaü Ý Somebody Like You

1. At one time the Blessed One was living in the Brahmin village Ekanaliya in the country of Kosala. At that time the Blessed One was preaching a huge gathering of lay disciples.

2. Then it occurred to Màra the evil one. `The recluse Gotama is preaching a large gathering of lay disciples, what if I approach the recluse Gotama and disturb him?û

3. Then Màra the evil one approached the Blessed One and said a stanza to the Blessed One:

ßIt is not suitable, that somebody like you, should instruct others,
The accomplished ones do not perform in circumstances of like and dislike.û

4. ßOut of compassion the rightfully Enlightened One advises others,
The Thus Gone Ones are completely released from likes and dislikes.û

Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.



4. 2. 5.

(15) Mànasaü Ý Mentally

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. Then Màra the evil one approached the Blessed One said this stanza in the presence of the Blessed One:

ßMan behaving in open space, whatever mental rambling you do,
By that you will be waylaid. Recluse! You will not be released by meû

3. ßEnticing forms, sounds, tastes, smells and touches
I have no more interest for these. Go away! You are the ender.û

4. Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.



4. 2. 6.

(16) Pattaü Ý Bowls

1. The Blessed One was living in Sàvatthi. At the time the Blessed One was instructing, inciting, and gladdening the bhikkhus with a talk, on clinging to the five masses. The bhikkhus too were listening attentively to grasp the essential.

2. Then it occurred to Màra the evil one, ßThe recluse Gotama is instructing, inciting, and gladdening the bhikkhus with a talk, on clinging to the five masses. The bhikkhus too are listening attentively to grasp the essential. What if I approach the recluse Gotama to disturb their attention?û

3. At that time many bhikkhus had left their bowls away from them.

4. Then Màra the evil one, creating the form of a buffalo approached the bowls.

5. Then a certain bhikkhu said to another bhikkhu. ßBhikkhu, a buffalo is approaching, it might destroy the bowls.û

6. Hearing those words the Blessed One said: ßBhikkhu, it is not a buffalo, it is Màra the evil one, come to distract your attention.û

7. The Blessed One knowing it's Màra the evil one said this stanza to him:

ßWhatever, matter, feelings, perceptions, consciousness or dependently arisen thing,
That is not I. That's not mine. Detach yourself from them.
That detachment is for appeasement, to go beyond all bonds.
Searching everywhere, even the array of Màra would not find you.û

8. Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.



4. 2. 7.

(17) âyatana Ý Mental Faculties

1. At one time the Blessed One was living in the gabled hall in the Great Forest in Vesali.

2. At the time the Blessed One was instructing, inciting, and gladdening the bhikkhus with a talk, on the six doors of mental contact. The bhikkhus too were listening attentively to grasp the essential.

3. Then it occurred to Màra the evil one, ßThe recluse Gotama is instructing, inciting, and gladdening the bhikkhus with a talk, on the six doors of mental contact. The bhikkhus too are listening attentively to grasp the essential. What if I approach the recluse Gotama to disturb the gathering?û

4. Then Màra the evil one, approached the Blessed One, and not far away from the Blessed One made a sound, which said the earth was falling to pieces.

5. Then a certain bhikkhu said to another bhikkhu. ßBhikkhu, it seems as though the earth is falling to pieces.û

6. Hearing those words the Blessed One said: ßBhikkhu, it is not the sound of the earth falling to pieces; it is Màra the evil one, come to distract your attention.û

7. The Blessed One knowing it's Màra the evil one said this stanza to him:

ßForms, sounds, tastes, scents, touches and ideas,
Are the fearful worldly matter, on which the world is swooned
The disciple of the Enlightened One, should overcome all these mindfully,
And going beyond the domains of Death, shine like the sun.û

8. Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.



4. 2. 8.

(18) Piõóaü Ý Morsel Food

1. At one time the Blessed One was living in the Brahmin village Pa¤casala.

2. At that time the boys of the Pa¤casala village had prepared food for guests.

3. The Blessed One, putting on robes in the morning and taking bowl and robes entered the village Pa¤casala for the alms round.

4. At that time the Brahmin householders of Pa¤casala were taken possession by Màra the evil one, so that the recluse Gotama, may not gain morsel food.

5. So as the Blessed One entered the village Pa¤casala with an empty bowl, just so he returned with an empty bowl.

6. Then Màra the evil one approached the Blessed One and said, ßSo then, the recluse did not get morsel food.û

7. ßEvil One, you did it in such a way, so that morsel food would not be gained.û

8. ßThen venerable sir, the Blessed One, should go a second time to the village pa¤casala for alms, I will do it, so that you gain morsel food.û

ßMàra, you beget demerit, offending the Thus Gone One,
Evil One do you think, results would not come to me!
We are happy, that we have not received anything,
We partake of happiness like the radiant gods.û

9. Then Màra the evil one knew, the Blessed One has recognized me, became displeased and vanished from there.



4. 2. 9.

(19) Kassakaü Ý A Farmer

1. The origin is Sàvatthi. At the time the Blessed One was instructing, inciting, and gladdening the bhikkhus with a talk, on extinction. The bhikkhus too were listening attentively to grasp the essential.

2. Then it occurred to Màra the evil one, ßThe recluse Gotama is instructing, inciting, and gladdening the bhikkhus with a talk, on extinction. The bhikkhus too are listening attentively to grasp the essential. What if I approach the recluse Gotama and disturb the gathering?û

3. Then Màra the evil one, approached the Blessed One, creating the form of a farmer and said to the Blessed One:

4. ßRecluse, did you see some buffaloes?û

5. ßEvil One, what's the use of buffaloes to you?û

6. ßRecluse, it's my refuge. The eye is mine, forms are mine and eye-consciousness through eye contact is mine. How could I be released?

ßRecluse, it's my refuge. The ear is mine, sounds are mine and ear-consciousness through ear contact is mine. How could I be released?

ßRecluse, it's my refuge. The nose is mine, scents are mine and nose-consciousness through nose contact, is mine. How could I be released?

ßRecluse, it's my refuge. The tongue is mine, tastes are mine and tongue consciousness through tongue contact, is mine. How could I be released?

ßRecluse, it's my refuge. The body is mine, touch is mine and body consciousness through body contact is mine. How could I be released?

ßRecluse, it's my refuge. The mind is mine, ideas are mine and mind consciousness through mind contact is mine. How could I be released?û

7. ßEvil One, when to your, eye, forms and eye-consciousness through eye contact are not present, then to you the eye is not, forms are not and eye-consciousness through eye contact do not behave.

8. ßEvil One, when to your, ear, sounds and ear-consciousness through ear contact are not present, then to you the ear is not, sounds are not and ear-consciousness through ear contact do not behave

9. ßEvil One, when to your, nose, scents and nose-consciousness through nose contact are not present, to you the nose is not, scents are not and nose-consciousness through nose contact do not behave.

10. ßEvil One, when to your, tongue, tastes and tongue-consciousness through tongue contact are not present, then to you the tongue is not, tastes are not and tongue-consciousness through tongue contact does not behave.

11. Evil One, when to your, body, touches and body-consciousness through body contact are not present, to you the body is not, touches are not and body-consciousness through body contact does not behave

12. ßEvil One, when to your, mind, ideas and mind-consciousness through an idea are not present, to you the mind is not, ideas are not and mind-consciousness through mind contact do not behave.û

13. ßWhen words say, this is mine, or if they say it's me,
There, the mind is established. Recluse, you are not released.û

14. ßIf it is said, it is not mine, or is said it is not me,
Evil One, know this! You will not see my path.

15. Then Màra the evil one knew, `The Blessed One has recognized me,' became displeased and vanished from there.



4. 2. 10.

(20) Rajjaü Ý Rulership

1. Once the Blessed One was living in a forest hut, in the Himalayas, in the country of Kosala.

2. When the Blessed One was in his seclusion this thought and thought process occurred to him: ßIs it possible to rule righteously without, killing, destruction, depriving, conquering, grief and without giving grief ?û

3. Then Mara the evil one, knowing the thought process in the Blessed One's mind, approached the Blessed One and said: ßVenerable sir, Blessed One, rule righteously without, killing, destruction, depriving, conquering, grief and without giving grief.û

4. ßEvil One, knowing what do you say, rule righteously venerable sir, Blessed One, without, killing, destruction, depriving, conquering, grief and without giving grief?û

5. ßVenerable sir, the Blessed One has developed, made much, mastered, thoroughly practiced, experienced, scrutinized, and undertaken the four ways of making determinations. If desired, he could settle in the Great Himalaya mountains in gold, as a golden rock

ßTo a golden mountain, complete with gold and silver,
Two or three are too much, knowing it's only one, should be calm.
If someone sees unpleasantness and its origin,
He would not turn to sensuality again.
Knowing endearments, as the bond in the world
That man will train, to discipline it.û

Samyutta Nikaya - Mara Samyutta - Ayu Vagga

Sutta Pitaka
Samyutta Nikaya
Division I Ý Sagatha
Book 4 Ý Màra Samyutta
Chapter 1 Ý Pathama (Ayu) Vagga

Namo tassa bhagavato arahato sammasambuddhassa.



4. 1. 1.

(1) Tapo Kammanca

1. Thus I heard. Soon after enlightenment, the Blessed One was living in Sàvatthi on the bank of river Nera¤jara, at the root of the Ajapàla banyan tree.

2. When the Blessed One was in seclusion this thought and thought process arose to him: `I am released from that difficult task. Good that I am released from that useless, difficult task. Good, I was mindful and attained enlightenment!'

3. Then Màra the evil one knowing the thought and thought process that had arisen to the Blessed One, approached and said a stanza to the Blessed One:

ßWithout developing the austerities, how is the human to be purified?
An impure one thinks he is pure, you have missed the path of purity.û

4. The Blessed One, recognizing the evil one, replied him with a stanza:

ßI know the uselessness of all other austerities,
All that miscarries one, like dear ones, removed from righteousness,
I know the path and develop virtues, concentration and wisdom.
I have attained the highest purity. Go away! You are the ender.û

5. Then Màra the evil one knew, ßThe Blessed One has recognized me,û became displeased and vanished from there.



4. 1. 2.

(2) Nàgo Ý A Huge Elephant

1. Thus I heard. Before enlightenment, the Blessed One was living in Sàvatthi on the bank of river Nera¤jara, at the root of the Ajapàla banyan tree. At that time the Blessed One was seated in open space, in the dark and drops of rain were also falling.

2. Màra the evil one, intending to frighten the Blessed One, creating the form of a huge elephant approached the Blessed One.

3. His head was a huge bubble of glittering glass, teeth like silver coins. The trunk was like the huge beam of a plough.

4. The Blessed One knowing that it's Màra the evil one, said this stanza to him.

ßCreating forms good and evil, you fare in existences long,
Enough of it, evil one, you are the ender.û

5. Then Màra the evil one knew, ßThe Blessed One has recognized me,û became displeased and vanished from there.



4. 1. 3.

(3) Subhaü Ý Welcome Forms

1. At Uruwela.

2. At that time the Blessed One was seated in open space, in the dark and drops of rain were also falling.

3. Màra the evil one intended to frighten the Blessed One.

4. Màra approached the Blessed One and created large and small forms welcome and unwelcome not far away from the Blessed One.

5. The Blessed One knowing that it's Màra the evil one, said this stanza to him.

ßCreating forms good and evil, you fare in existences long,
Enough of it, evil one, you are the ender.
Màra those restrained in body, words and mind,
Are not in your power and do not follow you.û

6. Then Màra the evil one knew, ßThe Blessed One has recognized me,û became displeased and vanished from there.



4. 1. 4.

(4) Pàsa I Ý The Snare I

1. At one time, the Blessed One was living in the deer park, in Isispatana in Benares.

2. The Blessed One addressed the bhikkhus from there thus: ßBhikkhus, wisely thinking I made the right endeavor and attained and realized noble release Bhikkhus, you too think wisely, make the right endeavor and attain and realize noble release.û

3. Then Màra the evil one approached the Blessed One and said this stanza:

ßWhether heavenly or human you are bound by the snares of Death,
Recluse, you are bound by death, not released by me.û

(Bhagava:)

4. ßWhatever it may be, heavenly or human, am not bound by the snares of death.
Am released from the bonds of death, go away! You are the ender.û

5. Then Màra the evil one knew, ßThe Blessed One has recognized me,û became displeased and vanished from there.



4. 1. 5.

(5) Pàsa II Ý The Snare II

1. At one time, the Blessed One was living in the deer park, in Isispatana in Benares.

2. The Blessed One addressed the bhikkhus from there thus: ßBhikkhus, I am released from all snares whether heavenly or human. Bhikkhus, you too work out your release from all snares whether heavenly or human. For the welfare and good of many, gods and men, go on tours. Two should not go on the same path. Bhikkhus, preach the Teaching. Good in the beginning middle and end, meaningful even in the letters proclaiming the pure, holy life completely. There will be beings with a few defiling things, they will deteriorate owing to not hearing the Teaching. There will be those who realize the Teaching. I too will proceed to the hamlet Senani to preach.û

3. Then Màra the evil one approached the Blessed One and said this stanza:

ßWhether heavenly or human you are bound by all snares.
Recluse, you are bound by a huge bond. I will not release you.û

(Bhagava:)

4. ßWhatever it may be, heavenly or human, am released from all snares.
I am released from the great bond. Go away! You are the ender.



4. 1. 6.

(6) Sappo Ý A Serpent

1. Thus I heard. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. At that time the Blessed One was seated in open space, in the dark and drops of rain were also falling.

3. Màra the evil one intending to frighten the Blessed One, creating the form of a huge serpent, approached the Blessed One.

4. Its body was like a boat, head like a brewer's strainer, eyes, like bronze bowls of Kosala measure. Its hanging tongue was like lightening from a rainy cloud. His breathing gave the sound of the bellows of a smithy.

5. The Blessed One knowing that it's Màra the evil one, said these stanzas to him:

ßTo him who abounds empty houses, the sage, skilled in the self is excellent,
Give up and go to him, you are an imitation of such ones
There, you get many, animals, fears, flies that sting and many creeping things
Even a hair does not stand, of the great sage entering an empty house
The sky may split, the earth may shiver, all, living things may be frightened
Even the arrow in the heart would quake and enlightened ones do not make bonds.û

6. Then Màra the evil one knew, ßThe Blessed One has recognized me,û became displeased and vanished from there.



4. 1. 7.

(7) Suppati Ý Sleeping

1. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. The Blessed One spent most of the night mindfully walking and in the last watch of the night, washing his feet, entered the monastery. Turning on his right he lay down keeping one foot over the other making the lion's posture and mindful of the perception of waking.

3. Then Màra the evil one approached the Blessed One said this stanza:

ßWhy do you sleep? What do you dream?
Why do you sleep here, as though injured?
When the sun is rising why do you sleep?û
Do you think it is an empty house?û

ßI am not carried anywhere, by deceptive craving, the sinful bend,
I sleep having realized and destroyed all clingings to rebirth.
What does it matter to you, Màra?û



4. 1. 8.

(8) Nandanaü Ý Rejoicing

1. I heard thus. At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.

2. Then Màra the evil one approached the Blessed One and said this stanza in the presence of the Blessed One:

ßThose who have sons, rejoice in sons.
Those who have cattle, rejoice in the herd.
Humans rejoice in clinging,
Without a clinging, there is no rejoicing.û

3. ßThose who have sons, grieve because of sons.
Those who have cattle grieve because of the herd.
Clinging, is the sorrow of humans.
When there is no clinging, there is no grief.û



4. 1. 9.

(9) âyu I Ý The Lifespan I

1. Thus I heard. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.

2. The Blessed One addressed the bhikkhus from there:

3. ßBhikkhus, the lifespan of human's is a short one. It's a marching to the next world. Merit should be done and the holy life should be lead. To the born, there is no alternative but death. Bhikkhus, if anyone lives long, it's nothing more than a hundred years.û

4. Then Màra the evil one approached the Blessed One and said this stanza in the presence of the Blessed One:

ßThe lifespan of humans is long, it should not be disdained by man.
Enjoy life be happy, there is no returning after death.

5. The lifespan of humans is short, it should be disdained by man.
Live like one with the head burning, there is not a non-returning after death.û

6. Then Màra the evil one knew, ßThe Blessed One has recognized me,û became displeased and vanished from there.



4. 1. 10.

(10) âyu Ý II Ý The Lifespan II

1. Thus I heard. At one time the Blessed One was living in the squirrels' sanctuary in the bamboo grove in Rajagaha.

The Blessed One addressed the bhikkhus from there:

ßBhikkhus, the lifespan of human's is a short one. It's a marching, to the next world. Merit should be done and the holy life should be lead. To the born, there is no alternative but death. Bhikkhus, if anyone lives long, it's nothing more than a hundred years.û

2. Then Mara the evil one approached the Blessed One and said this stanza in the presence of the Blessed One:

ßDay and night do not vanish, life does not get destroyed.
The lifespan of humans turn, like the knob of the chariot wheel.û

3. ßDay and night vanish, life gets destroyed.
The lifespan of humans diminish, like water in rivulets

4. Then Mara the evil one knew, ßThe Blessed One has recognized me,' became displeased and vanished from there.