雜阿含經

Edited and annotated by: Thích Tuệ Sỹ

SUTRA 1081. THE BITTER SEED [1]

Thus have I heard:

At one time, the Buddha was dwelling in the Deer Park in the country of Varanasi. Then, early in the morning, the Blessed One put on his robe, took his bowl, and entered the city of Varanasi to seek alms. At that time, a bhikkhu also put on his robe, took his bowl, and entered the city to seek alms. Standing beneath a tree beside the road, because he relied upon evil craving^[2], unwholesome thoughts and perceptions arose in him^[3]. The Blessed One saw the bhikkhu standing beneath the shade of the tree, dwelling upon the savor of evil craving and thereby giving rise to unwholesome thoughts and perceptions, and said:

“Bhikkhu! Bhikkhu! Do not plant a bitter seed^[4], which will then give off a foul odor and ooze fluid. If a bhikkhu plants a bitter seed, which then gives off a foul odor and oozes fluid, yet wishes that flies and gnats would not contend with one another to swarm around it, that is impossible.”

The bhikkhu then thought to himself, “The Blessed One has known the evil thought in my mind.” Suddenly he felt frightened, and the hairs all over his body stood on end.

Then, after the Blessed One had entered the city to seek alms, he returned to the monastery, put away his robe and bowl, washed his feet, and entered his chamber to meditate. That evening, after rising from meditation, he entered the Sangha, spread out his seat, sat before the assembly, and said to the bhikkhus:

“This morning, I put on my robe, took my bowl, and entered the city to seek alms. I saw a bhikkhu standing beneath the shade of a tree, relying upon evil sensual craving and giving rise to unwholesome thoughts and perceptions. Upon seeing this, I immediately said: ‘Bhikkhu! Bhikkhu! Do not plant a bitter seed, which will then give off a foul odor and ooze fluid. If a bhikkhu plants a bitter seed, which then gives off a foul odor and oozes fluid, yet wishes that flies and gnats would not contend with one another to swarm around it, that is impossible.’ The bhikkhu then thought to himself, ‘The Buddha has known my thought.’ He felt ashamed and frightened, so that his hairs stood on end, and then he went on his way.”

At that time, a bhikkhu rose from his seat, adjusted his robes, bared his right shoulder, placed his palms together, and addressed the Buddha:

“Blessed One, what is the bitter seed? What is the arising of the foul odor? What is the oozing fluid? What are the flies and gnats?”

The Buddha told the bhikkhu:

“Anger and resentful vexation are called the bitter seed. The gratification of the five sensual pleasures is called the arising of the foul odor. Failing to restrain oneself through discipline at the six bases of contact is called the oozing fluid. And once the bases of contact are unrestrained, evil and unwholesome states of mind, craving and sorrow, contend with one another to arise; these are called the flies and gnats^[5].”

The Blessed One then spoke in verse:

When ears and eyes are left unguarded,

Sensual craving arises through them;

This is called the bitter seed,

With foul odor and oozing fluid.

The savor of thoughts and reflections

Comes from tasting evil sensual craving.

Whether in villages or secluded places,

Whether by day or by night,

Dwell apart and cultivate the holy life,

Reaching the ultimate end of suffering.

If the inner mind is tranquil,

One decisively knows the truth.

Ignorant consciousness may habitually delight,

But the flies and gnats are utterly destroyed.

Draw near to true persons,

Who skillfully teach the Noble Path;

Clearly knowing the Noble Eightfold Path,

One is not reborn in a later body.

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1082. THE BOIL[6]

Thus have I heard:

At one time, the Buddha was dwelling in Anathapindika’s Park in the Jeta Grove, in the country of Shravasti. Then, early in the morning, the Blessed One put on his robe, took his bowl, and entered the city of Shravasti to seek alms. After seeking alms, the Blessed One returned to the monastery, washed his feet, and then entered the Andha Grove to meditate.

At that time, a bhikkhu also put on his robe early in the morning, took his bowl, and entered the city of Shravasti to seek alms. After seeking alms, he returned to the monastery, washed his feet, and then entered the Andha Grove. Beneath the shade of a tree, he entered daytime meditative attainment^[7].

While this bhikkhu was abiding in daytime meditative attainment, because he relied upon a mind that savored sensual craving, evil and unwholesome thoughts and perceptions arose in him. A deity dwelling in the Andha Grove then thought: “It is truly neither good nor fitting that this bhikkhu, while meditating in the Andha Grove, should let his mind savor evil craving and give rise to unwholesome thoughts and perceptions.

I should go and admonish him.” Having thought thus, the deity said to the bhikkhu:

“Bhikkhu! Bhikkhu! Is a boil or swelling arising?”

The bhikkhu replied:

“It will be treated and cured.”

The deity said to the bhikkhu:

“This boil is like an iron cauldron; how can it be healed?”

The bhikkhu said:

“Right mindfulness and right knowledge are sufficient to heal it.”

The deity said:

“Excellent! Excellent! That is the true Noble Ones’ treatment for a boil. When a boil is treated in this way, it can ultimately subside and will never erupt again.”

That evening, the Blessed One rose from meditation, returned to Anathapindika’s Park in the Jeta Grove, entered the Sangha, spread out his seat, sat before the assembly, and said to the bhikkhus:

“Early this morning, I put on my robe, took my bowl, and entered the city of Shravasti to seek alms. After seeking alms, I returned to the Andha Grove to meditate and entered daytime meditative attainment. A bhikkhu also put on his robe early in the morning, took his bowl, and entered the city of Shravasti to seek alms.

After seeking alms, he returned to the monastery, washed his feet, and then entered the Andha Grove. Beneath the shade of a tree, he entered daytime meditative attainment. While this bhikkhu was abiding in daytime meditative attainment, because he relied upon a mind that savored sensual craving, evil and unwholesome thoughts and perceptions arose in him.

A deity dwelling in the Andha Grove then thought: ‘It is truly neither good nor fitting that this bhikkhu, while meditating in the Andha Grove, should let his mind savor evil craving and give rise to unwholesome thoughts and perceptions. I should go and admonish him.’ Having thought thus, the deity said to the bhikkhu: ‘Bhikkhu! Bhikkhu!

Is a boil or swelling arising?’” This was related in full as above… up to the deity saying to the bhikkhu: “‘Excellent! Excellent! That is the true Noble Ones’ treatment for a boil.’”

The Blessed One then spoke in verse:

A person^[8] develops boils and swellings,

Giving rise to painful illness;

Longing for worldly desires,

The mind relies upon evil craving.

Because boils and swellings arise,

Flies and gnats contend to gather.

The boils and swellings are craving;

The flies and gnats are evil thoughts,

Together with craving minds that savor pleasure—

All of them arise from the mind;

They bore into the human heart

In pursuit of the blossoms of fame and gain.

The fire of desire blazes ever more fiercely,

With deluded and unwholesome thoughts;

Body and mind decline day and night.

They depart far from the path of tranquility.

If the inner mind is serene,

Wisdom is decisive and radiant;

Those boils and swellings are no more.

Seeing the Buddha and the path of peace,

Following in the tracks of true persons,

Skillfully proclaimed by the Noble Ones,

One knows the path through luminous wisdom

And no longer undergoes any state of existence.

When the Buddha had spoken this sutra, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1083. EATING ROOTS AND TUBERS[9]

Thus have I heard:

At one time, the Buddha was dwelling in the Gabled Hall beside the Monkey Pond in the country of Vaishali. Then, early in the morning, many bhikkhus put on their robes, took their bowls, and entered the city of Vaishali to seek alms. At that time, there was a young bhikkhu who had not long since gone forth and was not yet well versed in the Dharma and discipline. Therefore, while seeking alms, he did not observe the proper order of seniority. When the other bhikkhus saw this, they said to him:

“You are still young, have only recently gone forth, and do not yet know the Dharma and discipline. You must not pass ahead of others or walk abreast of them. If, when seeking alms, you fail to observe the proper order of seniority, you will suffer for a long time and never gain any benefit.”

The young bhikkhu said:

“The elders also pass out of order and do not observe who should go before or after. I am not the only one.”

This occurred three times, yet they were still unable to make him stop. After the bhikkhus had finished seeking alms, they returned to the monastery, put away their robes and bowls, washed their feet, and went to the Buddha. They bowed at the Buddha’s feet, withdrew to one side, sat down, and addressed the Buddha:

“Venerable Blessed One, early in the morning we robed ourselves, took our bowls, and entered the city of Vaisali to seek alms. There was a young bhikkhu who had not long since gone forth in this Dharma and Discipline. While seeking alms, he did not observe the proper order of seniority, but walked abreast of the others. The bhikkhus admonished him three times, yet he would not comply, saying: ‘The elders themselves do not keep to the proper order, so why do you rebuke me?’ We bhikkhus admonished and reminded him three times, but he still would not listen. We have therefore come to report this to the Blessed One. May the Blessed One, out of compassion, put an end to this unlawful conduct.”

The Buddha told the bhikkhus:

“Suppose that in an open marsh there were a great lake, and within it lived a mighty bull elephant^[10]. It would pull up roots and tubers, wash away all the mud, and then eat them. After eating, its body would become well nourished and strong, and it would be filled with well-being. For this reason, it would always dwell in ease and happiness. Another elephant of a different breed^[11], thin and weak in body, would imitate that bull elephant and pull up roots and tubers, but would not wash them clean. It would eat them still mixed with mud. Unable to digest what it had eaten, its body would not grow well nourished but would become still thinner and weaker. Consequently, it would die or suffer nearly to the point of death.

“So too, senior bhikkhus who possess virtue and have long trained in the path, who take no delight in frivolity and have long cultivated the holy life, are praised by the Great Teacher and praised all the more by other wise practitioners of the holy life. These bhikkhus dwell in dependence upon towns and villages. Early in the morning, they robe themselves, take their bowls, and go seeking alms.

They carefully guard their bodily and verbal conduct, carefully restrain their faculties, and earnestly establish mindfulness. They can inspire faith in those who have none and ensure that those who already possess faith do not waver. When they receive material gains, robes, food, drink, bedding, and medicines, they are not tainted by them, attached to them, greedy for them, enamored of them, infatuated with them, or driven to pursue them.

Seeing their faults and dangers and seeing the escape from them, only then do they make use of them. After eating, both body and mind are suffused with ease; their complexion becomes radiant and their strength robust. Through these causes and conditions, such bhikkhus always dwell in happiness.

“That young bhikkhu has not long since gone forth and is not yet thoroughly acquainted with the Dharma and Discipline. Following the elders, he dwells in dependence upon a village. When he robes himself, takes his bowl, and enters the village seeking alms, he does not carefully guard his bodily conduct, restrain his faculties, or earnestly establish mindfulness.

He cannot inspire faith in those who have none or ensure that those who already possess faith do not waver. If he receives material gains, robes, food, drink, bedding, and medicines, he becomes tainted, attached, greedy, and driven to pursue them. He does not see their faults and dangers or see the escape from them.

Because his greedy mind savors this food, he cannot make his body comfortable, radiant, secure, and happy. By eating in this manner, he proceeds toward death or suffers as though near death. ‘Death’ means abandoning the precepts, returning to lay life, and losing the true Dharma and the true Discipline. ‘Suffering as though near death’ means transgressing the true Dharma and Discipline without recognizing the nature of the offense or knowing how to remove it.”

The Blessed One then spoke this verse:

The bull elephant uproots lotus roots,

Washes them clean in water, then eats;

An elephant of another breed imitates it,

Eating roots still mixed with mud.

Because it consumes mud and earth,

It grows thin and weak, falls ill, and dies.

When the Buddha had spoken this discourse, the bhikkhus, hearing what the Buddha had taught, rejoiced and respectfully practiced it.

SUTRA 1084. LONGEVITY[12]

Thus have I heard:

At one time, the Buddha was dwelling in the charnel ground in the Cold Forest^[13] near the city of Rajagriha. At that time, the Blessed One told the bhikkhus:

“Life is exceedingly short; in but a moment one passes into a future existence. You should diligently cultivate wholesome qualities and practice the holy life. Nothing that is born escapes death. Yet people in the world do not diligently and earnestly devote themselves to cultivating wholesome qualities, virtue, and righteousness.”

Then Mara Papiyan thought: ‘The ascetic Gautama is now dwelling in the charnel ground in the Cold Forest near the city of Rajagriha, teaching his disciples the Dharma in this manner: Human life is exceedingly short, … up to: they do not cultivate virtue and righteousness. I should now go and disturb him.’

Mara Papiyan then transformed himself into a young man, went before the Buddha, and spoke this verse:

Though beings are constantly oppressed,

They attain long life in the human realm.^[14]

Intoxicated and heedless in mind,

They do not reach the place of death.

The Blessed One then thought: ‘This is the evil Mara who has come to cause trouble.’ He immediately spoke this verse:

Beings are constantly oppressed;

Their lives are truly brief.

Therefore strive and cultivate diligently,

As though saving oil from a spreading fire.

Do not be indolent even for a moment,

Lest the Mara of death suddenly arrive.

I know that you are the evil Mara;

Depart quickly from this place.

Mara Papiyan thought: ‘The ascetic Gautama has discerned my mind.’ Ashamed and distressed, he disappeared.

SUTRA 1085. LIFE SPAN[15]

Thus have I heard:

At one time, the Buddha was dwelling in the charnel ground in the Cold Forest near the city of Rajagriha. At that time, the Blessed One told the bhikkhus:

“All conditioned phenomena are impermanent. All conditioned phenomena are inconstant, insecure, subject to change, and without rest^[16], … up to: bring all conditioned activities to cessation; become disenchanted, take no delight in them, and attain liberation.”

Then Mara Papiyan thought: ‘The ascetic Gautama is now dwelling in the Cold Forest near the city of Rajagriha, teaching his disciples the Dharma in this manner: “All conditioned phenomena are impermanent, inconstant, insecure, subject to change, and without rest … up to: one should bring all conditioned things to cessation, become disenchanted, take no delight in them, and attain liberation.” I shall go there and disturb him.’ He then transformed himself into a young man, went to the Buddha, stood before him, and spoke this verse:

Life flows on by day and night,

Never reaching an end.^[17]

Life comes and then departs,

Like a wheel rolling onward.

The Blessed One then thought: ‘This is the evil Mara who wishes to cause trouble.’ He immediately spoke this verse:

Day and night are ever passing;

Life diminishes along with them.

Human life is swiftly exhausted,

Like the water of a tiny stream.

I know you, evil Mara;

Begone and disappear.

Mara Papiyan thought: ‘The ascetic Gautama has discerned my mind.’ Ashamed and distressed, he disappeared.

SUTRA 1086. MARA’S BONDAGE[18]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove at the Karanda grounds near the city of Rajagriha. At that time, during the night, the Blessed One rose and practiced walking meditation. At the end of the night, he washed his feet, entered his chamber, sat upright, and earnestly established mindfulness.

Then Mara Papiyan thought: ‘The ascetic Gautama is now dwelling in the Bamboo Grove at the Karanda grounds near the city of Rajagriha. During the night, the Blessed One rose and practiced walking meditation. At the end of the night, he washed his feet, entered his chamber, sat upright, earnestly established mindfulness, and meditated. I shall now go and disturb him.’ He then transformed himself into a young man, stood before the Buddha, and spoke this verse:

My mind abides in empty space,

Holding a long cord and lowering it.^[19]

I intend to bind the ascetic,

So that you cannot escape.

The Blessed One then thought: ‘The evil Mara Papiyan wishes to cause trouble.’ He immediately spoke this verse:

I declare that in this world,

The five sensual pleasures, with mind as the sixth—

From these I have wholly departed,

And all suffering has come to an end.

I have abandoned those desires;

Mind, thought, and consciousness have also ceased.

Papiyan, I know you;

Depart quickly from this place.

Mara Papiyan thought: ‘The ascetic Gautama has discerned my mind.’ Ashamed and distressed, he disappeared.

SUTRA 1087. SLEEP AND REST[20]

Thus have I heard:

At one time, the Buddha was dwelling in the Bamboo Grove at the Karanda grounds in the country of Sravasti. At that time, during the night, the Blessed One rose and practiced walking meditation. At the end of the night, he washed his feet, entered his chamber, lay down on his right side, fixed his mindfulness upon the perception of light, and, clearly mindful and fully aware, directed his thoughts toward awakening.

At that time, Mara Papiyan thought to himself: “The ascetic Gautama is now dwelling in the Bamboo Grove, in the Karanda grounds, at Rajagriha… up to directing his perception toward awakening. I shall now go and obstruct him.” He then transformed himself into a young man, stood before the Buddha, and spoke in verse:

Why sleep? For what do you sleep?

Having attained cessation, why still sleep?

In an empty house, how can one sleep?

Having escaped, why sleep again?

The Blessed One then thought to himself: “The evil Mara Papiyan wishes to disturb me.” He replied in verse:

Through the net of craving, one is defiled;

Without craving, who can drag one away?

Having ended every remnant of existence,

The Buddha alone can sleep in peace.

You evil Mara Papiyan,

What are you saying here?

Mara Papiyan thought to himself: “The ascetic Gautama has known my mind.” Ashamed and sorrowful, he disappeared.

SUTRA 1088. WALKING MEDITATION[21]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gridhrakuta at Rajagriha. Then, during the night, a fine rain was falling and flashes of lightning appeared. The Blessed One left his chamber and practiced walking meditation.

At that time, Mara Papiyan thought to himself: “The ascetic Gautama is now dwelling on Mount Gridhrakuta at Rajagriha. It is a dark night, a fine rain is falling, and flashes of lightning are appearing. The ascetic Gautama has left his chamber and is practicing walking meditation. I shall now go and obstruct him.” Taking up a great boulder and playfully tossing it between his two hands, he approached the Buddha and crushed it into fine dust.

The Blessed One then thought to himself: “The evil Mara Papiyan wishes to disturb me.” He spoke in verse:

Even if Mount Gridhrakuta

Were crushed before me,

The liberated Buddhas

Would not stir by even a hair.

Even if all the mountains

Within the four seas,

And heedless kinsmen^[22],

Were ground into minute dust,

They still could not cause

A single hair of the Tathagata to stir.

Mara Papiyan thought to himself: “The ascetic Gautama has known my mind.” Ashamed and sorrowful, he disappeared.

SUTRA 1089. THE GREAT DRAGON[23]

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gridhrakuta at Rajagriha. During the night, the Blessed One arose and practiced walking meditation until the end of the night. He then washed his feet, entered his chamber, sat upright, and established mindfulness before him.

At that time, Mara Papiyan thought to himself: “The ascetic Gautama is now dwelling on Mount Gridhrakuta at Rajagriha. During the night, the Blessed One arose and practiced walking meditation until the end of the night. He then washed his feet, entered his chamber, sat upright, and established mindfulness before him. I shall now go and obstruct him.” He transformed himself into a great dragon^[24], coiled seven times around the Buddha, and raised his head above the crown of the Buddha’s head. His body was like a great ship, his head like a great sail, his eyes red like a copper furnace, his tongue like a flash of lightning, and his fierce breath like the sound of thunder. The Blessed One then thought to himself: “The evil Mara Papiyan wishes to disturb me.” He spoke in verse:

Just as in an empty house,

The Sage’s mind is empty and still;

Though one may twist and turn within it,

The Buddha’s body is likewise unmoved.

Countless vicious dragons,

Flies, mosquitoes, bedbugs, and insects,

Might gather and devour that body,

Yet not stir a single hair.

Even if they shattered empty space

And overturned the whole great earth;

Even if all living beings

Came together to inspire terror;

Even if swords, spears, blades, and sharp arrows

Came to harm the Buddha’s body—

All such violence

Could not injure even a single hair.

Mara Papiyan thought to himself: “The ascetic Gautama has known my mind.” Feeling sorrowful at heart, he immediately disappeared.

SUTRA 1090. SLEEPING PEACEFULLY[25]

Thus have I heard:

At one time, the Buddha was dwelling in a stone chamber on Mount Vaibhara, in the Saptaparni Forest^[26] at Rajagriha. During the night, the Blessed One arose and, in the open air, either sat or practiced walking meditation until the end of the night. He then washed his feet, entered the chamber, and lay down to rest peacefully on his right side, with one foot placed upon the other. Fixing his mindfulness on the perception of light, mindful and clearly comprehending, he directed his perception toward awakening.

At that time, Mara Papiyan thought to himself: “The ascetic Gautama is now dwelling in a stone chamber on Mount Vaibhara, in the Saptaparni Forest at Rajagriha. During the night, the Blessed One arose and, in the open air, either sat or practiced walking meditation until the end of the night. He then washed his feet, entered the chamber, and lay down to rest peacefully on his right side, with one foot placed upon the other. Fixing his mindfulness on the perception of light, mindful and clearly comprehending, he directed his perception toward awakening. I shall now go and obstruct him.” Mara Papiyan transformed himself into a young man, stood before the Buddha, and spoke in verse:

Are you deluded because of me?

Or is it for the sake of a future life?

Do you possess much money and treasure?

Why have you chosen to dwell in the forest?

Alone and without companions,

Why are you engrossed in sleep?

The Blessed One then thought to himself: “The evil Mara Papiyan wishes to disturb me.” He spoke in verse:

I do not sleep because of you,

Nor for the sake of a future life;

Nor do I possess much wealth,

But only gather the treasure free from sorrow.

Out of compassion for the world,

I lie upon my right side;

Awake, I have no doubt,

Asleep, I have no fear.

Whether by day or by night,

There is neither increase nor decrease.

Out of compassion for living beings, I sleep,

And therefore suffer no loss.

Even if a hundred sharp points

Pierced and continually agitated my body,

I would still sleep securely,

For I have cast away the inner sword.

Mara Papiyan thought to himself: “The ascetic Gautama has known my mind.” Ashamed and sorrowful, he disappeared.

SUTRA 1091. GODHIKA[27]

Thus have I heard:

At one time, the Buddha was dwelling in a stone chamber on Mount Vaibhara, in the Saptaparni Forest^[28] at Rajagriha. At that time, the Venerable Godhika^[29] was also staying at Rajagriha, in the Black Rock Cave on the slope of Mount Rishi^[30]. Dwelling alone, he contemplated and practiced heedfulness, thereby gaining great benefit for himself and personally realizing temporary liberation of mind^[31], but repeatedly fell away from it. A first, second, third, fourth, fifth, and sixth time he regained it; yet each time, after personally realizing temporary liberation of mind, he soon fell away again.

The Venerable Godhika thought to himself: “Dwelling alone in a secluded place, I contemplate, practice heedfulness, and cultivate diligently to gain benefit for myself. Yet whenever I personally realize temporary liberation of mind, I repeatedly fall away from it. Even after six attainments, I have still fallen away again. I should now take a knife and kill myself, lest I fall away a seventh time.”

At that time, Mara Papiyan thought to himself: “The ascetic Gautama is now dwelling in a stone chamber on Mount Vaibhara, in the Saptaparni Forest at Rajagriha. He has a disciple named Godhika, who is also staying at Rajagriha, in the Black Rock Cave on the slope of Mount Rishi. Dwelling alone in seclusion and applying himself wholeheartedly to contemplation, he personally realized temporary liberation of mind but fell away from it six times.

He thought to himself: ‘I have fallen away six times and only then regained it. I must not allow myself to fall away a seventh time. I shall take a knife and kill myself, lest I fall away a seventh time.’ If that bhiksu takes a knife and kills himself, I must prevent him from killing himself and escaping my domain.

I should now go and tell his Great Teacher.”

Mara Papiyan then took up a lapis lazuli vina, went to the Blessed One, and, plucking the instrument, spoke in verse:

Great in wisdom and skillful means,

Master of great spiritual power,

You have gained a radiant disciple,

Yet now he wishes to die.

The Great Sage should restrain him;

Do not let him kill himself.

How can a disciple of the Buddha,

Training in the true Dharma and discipline,

Practice without attaining realization,

And wish only to die and end it all?

After Mara Papiyan had spoken these verses, the Blessed One replied in verse:

Papiyan, offspring of heedlessness,

You have come for your own purpose.

He who has attained steadfastness

Constantly abides in wondrous meditative concentration.

Day and night, he applies himself diligently,

Without concern for his own life.

He has cut off that craving

For the fearful master of the three realms.

Having vanquished Mara’s army,

Godhika has attained parinirvana.

Papiyan’s heart filled with grief,

And the vina fell to the ground.

Harboring sorrow within his heart,

He immediately vanished from sight.

At that time, the Blessed One said to the bhikkhus:

“Come with Me to the Black Rock Cave on the slope of Mount of the Seers, to see the bhikkhu Godhika, who has taken his own life with a knife.”

The Blessed One went with the bhikkhus to the Black Rock Cave on the slope of Mount of the Seers. Seeing the bhikkhu Godhika, who had taken his own life, lying on the ground, He said to the bhikkhus:

“Do you see the bhikkhu Godhika, who has taken his own life, his body lying upon the ground?”

The bhikkhus said to the Buddha:

“Yes, Blessed One, we see it.”

The Blessed One said to the bhikkhus:

“Do you see the black smoke rising all around the body of the bhikkhu Godhika and filling the four directions?”

The bhikkhus said to the Buddha:

“Yes, Blessed One, we see it.”

The Blessed One said to the bhikkhus:

“That is the Evil One, Mara Papiyan, hovering around the good man Godhika and searching for his consciousness. But the bhikkhu Godhika took up the knife and ended his life with a mind that abided nowhere!^[32]”

At that time, the Blessed One made His first prediction concerning the bhikkhu Godhika.

Then Mara Papiyan spoke this verse:

Above, below, and through all directions,

I searched everywhere for his consciousness,

Yet nowhere could it be found;

Where has Godhika gone?

The Blessed One then spoke this verse:

One so steadfast as this

Can nowhere be found.

Having uprooted affection and craving,

Godhika has attained parinirvana.

When the Buddha had spoken this sutra, the bhikkhus rejoiced in what the Buddha had taught and respectfully practiced it.

SUTRA 1092. MARA’S DAUGHTERS[33]

Thus have I heard:

At one time, not long after attaining enlightenment, the Buddha was dwelling beneath the Bodhi tree in the village of Uruvela, on the bank of the Nairanjana River. At that time, Mara Papiyan thought: ‘The ascetic Gautama is now dwelling beneath the Bodhi tree in the village of Uruvela, on the bank of the Nairanjana River, and it has not been long since he attained enlightenment. I shall go there and obstruct him.’

Mara Papiyan transformed himself into a young man, approached the Buddha, and spoke this verse:

Alone, you enter a secluded place,

Meditating in tranquil contemplation.

Having abandoned kingdom and treasure,

What benefit do you seek here?

If you seek gain from towns and villages,

Why do you not associate with people?

Since you do not associate with people,

What will you ultimately obtain?

The Blessed One thought: ‘Mara Papiyan wishes to disturb me.’ He then spoke this verse:

I have already gained abundant riches and benefit;

Content, I dwell in peaceful cessation.

I have subdued the armies of Mara

And am not attached to sensual pleasures.

Alone, I meditate in solitude,

Savoring the exquisite bliss of meditation;

Therefore, I do not mingle with people,

Circling about in close association.

Mara again spoke this verse:

Gautama, if you yourself know

The secure path to nirvana,

And alone delight in the unconditioned,

Why insist on teaching others?

The Buddha again replied in verse:

It is not for Mara to forbid;

If one asks about the further shore,

I shall answer rightly

And enable that person to attain nirvana.

Being timely and heedful,

One becomes free and does not follow Mara.

Mara again spoke this verse:

There is a stone that looks like solid fat,

And birds wish to come and eat it;

In the end they obtain no flavor,

But slip their beaks and return empty.

Today I too am like them,

Returning vainly wearied to the heavenly palace.

After Mara had spoken thus, grief and sorrow arose within him. His mind suddenly changed and he became remorseful; bowing his head to the ground, he drew upon the earth with his finger.^[34]

Mara had three daughters: the first was named Craving, the second Fondness, and the third Delight.^[35] They went to Mara Papiyan and spoke this verse:

Father, why are you grieving?

What is there in this man to cause concern?

We shall bind him with the cords of craving,

Subdue him as one tames an elephant,

And drag him before our father,

For you to command as you please.

Mara replied to his daughters:

Since he has left affection and craving behind,

No desire can draw him away.

He has escaped the domain of Mara;

Therefore, I grieve.

At that time, Mara’s three daughters emitted flashing light from their bodies, like bolts of lightning amid the clouds. They went to the Buddha, bowed their heads at His feet, then stood to one side and said to Him:

“We now take refuge at the Blessed One’s feet to assist and attend upon You. Please command us.”

The Blessed One paid them no attention. They knew that the Tathagata had abandoned craving and desire and that His mind was well liberated. They repeated their words two or three times. Then Mara’s three daughters said among themselves:

“Men have various kinds of sensual desire according to outward form. We shall now each transform ourselves into these kinds: a hundred forms of maidens, a hundred forms of young newlywed women, a hundred forms of women who have not borne children, a hundred forms of women who have borne children, a hundred forms of middle-aged women, and a hundred forms of mature women. Having manifested these various forms, we shall go to the ascetic Gautama and say: ‘Today we all take refuge at the Blessed One’s feet and offer ourselves for You to command.’”

Having discussed the matter, they transformed themselves into the kinds of women described above. They went to the Buddha, bowed their heads at His feet, withdrew to one side, and said to Him:

“Blessed One, today we take refuge at Your feet and offer ourselves for You to command.”

At that time, the Blessed One still paid them no attention.

“The Dharma of the Tathagata is free from all craving and desire.” The Buddha repeated this three times.

Then Mara’s three daughters again said among themselves:

“If a man who had not abandoned desire were to behold our exquisite forms, his mind would become bewildered and confused, the force of desire would surge and gather within him, his chest would nearly burst, and hot blood would flush his face red. Yet the ascetic Gautama pays us no attention whatsoever. We should therefore know that the Tathagata has abandoned desire, is liberated, and has attained the perception of perfect liberation. Now each of us should speak a verse to challenge Him.”

Mara’s three daughters returned before the Buddha, bowed their heads at His feet, and withdrew to stand to one side. The celestial maiden Craving then spoke this verse:

Alone, you enter a secluded place,

Meditating in tranquil contemplation.

Having abandoned kingdom and treasure,

What do you still seek here?

If you seek gain from towns and villages,

Why do you not associate with people?

Since you do not associate with people,

What will you ultimately obtain?

The Blessed One replied in verse:

I have already gained abundant riches and benefit;

Content, I dwell in peaceful cessation.

I have subdued the armies of Mara

And am not attached to sensual pleasures.

Alone, I meditate in solitude,

Savoring the exquisite bliss of meditation;

Therefore, I do not mingle with people,

Circling about in close association.

The celestial maiden Fondness spoke this verse:

What wondrous meditation is cultivated abundantly

To escape the current of the five sensual pleasures?

And through what skillful means

Does one cross the sixth ocean?

Amid the vast depths of sensual desire,

How does one cultivate wondrous meditation

To reach the further shore

Without being held fast by craving?

The Blessed One then replied in verse:

The body obtains blissful repose,

And the mind is well liberated;

Unconditioned and without fabrication,

Right mindfulness remains unmoved.

Clearly knowing all dharmas,

One gives rise to no confused thoughts;

Craving, ill will, sloth, and concealment—

All have been abandoned.

By cultivating thus abundantly,

One escapes the five sensual pleasures;

As though crossing the sixth ocean,

One certainly reaches the further shore.

Cultivating meditation in this way,

Amid the vast depths of sensual desire,

One crosses entirely to the further shore

And is not held back by them.

Then the celestial maiden Delight spoke this verse:

Having eradicated anger and craving,

And the deep accumulation of desire,

Those who for many lives have possessed pure faith

Cross beyond the ocean of desire.

Opening the light of wisdom,

They transcend the domain of Mara the Lord of Death.

The Blessed One then replied in verse:

Through great skillful means and vast deliverance,

They enter the Dharma and discipline of the Tathagata.

Since these people have already crossed over,

What concern remains for the wise?

At that time, the aspirations of the three celestial maidens remained unfulfilled, and they returned to their father, Mara Papiyan. When Mara Papiyan saw his daughters approaching, he spoke this verse to mock them:

You three daughters of mine

Boasted that you were capable;

Your entire bodies emitted brilliant flames,

Like flashes of lightning amid the clouds.

You went before the Greatly Diligent One,

Each displaying her beauty,

But instead were all defeated,

Like cotton scattered by the wind.

Would you shatter a mountain with your fingers,

Or bite an iron ball with your teeth?

Or would you seek, with hair and thread,

To move a mighty mountain?

You hoped to disturb the mind

Of one freed from all conjunctions.

You sought to bind the feet of the wind

And make the moon fall from the sky,

Stirring the great ocean with your hand,

Breathing upon the snowy mountains to make them shake—

Those who are liberated and harmonious,

How could you easily cause them to waver?

In the midst of the vast, deep ocean,

You seek solid ground on which to set foot;

The Tathagata, toward all things,

Is harmonious and wholly liberated.

In the great ocean of Perfect Awakening,

Seeking anything that can be shaken is likewise futile.

Mara Papiyan taunted his three daughters and then vanished.

SUTRA 1093. PURE AND IMPURE[36]

Thus have I heard:

At one time, when the Buddha had newly attained enlightenment, he was beneath the great Bodhi tree on the bank of the Nairanjana River in Uruvela. Mara Papiyan thought to himself: “The ascetic Gautama has newly attained enlightenment and is now beneath the shade of the Bodhi tree on the bank of the Nairanjana River in Uruvela. I shall now go and obstruct him.” He immediately transformed his body into a hundred kinds of pure and impure forms and went to the Buddha. From afar, the Buddha saw Mara Papiyan’s hundred kinds of pure and impure forms and thought to himself: “The evil Mara Papiyan has transformed himself into a hundred kinds of pure and impure forms because he wishes to cause disturbance.” He then spoke this verse:

Forever wandering through birth and death,

You assume forms both pure and impure.

Why do you act in this way?

You cannot cross to the farther shore beyond suffering.

If in body, speech, and mind

One creates no hindrance for others,

One is not commanded by Mara

And is not under Mara’s control.

Knowing the evil Mara thus,

Mara immediately vanished.

Then Mara Papiyan thought to himself: “The ascetic Gautama has known my mind.” Feeling sorrowful and troubled, he immediately vanished.

SUTRA 1094. ASCETIC PRACTICES[37]

Thus have I heard:

At one time, when the Buddha had newly attained enlightenment, he was beneath the great Bodhi tree on the bank of the Nairanjana River in Uruvela. The Blessed One was then alone in a quiet place, concentrating his mind in meditative contemplation, and thought to himself: “I am now well liberated from ascetic practices^[38]. Excellent! I am now well liberated from ascetic practices. Formerly I cultivated the right aspiration, and today I have attained the fruit of unsurpassed bodhi.”

Then Mara Papiyan thought to himself: “The ascetic Gautama has newly attained Perfect Awakening and is beneath the Bodhi tree in Uruvela on the bank of the Nairanjana River. I shall now go and obstruct him.” He transformed himself into a young man, went before the Buddha, and spoke this verse:

The great ascetic practices you cultivated

Could always bring about purification.

Now, on the contrary, you have cast them aside;

What are you seeking here?

If you seek purity here,

Purity still cannot be attained.

The Blessed One then thought to himself: “Mara Papiyan wishes to cause disturbance.” He spoke this verse:

I know that all ascetic practices

Are entirely without meaning;

They bring absolutely no benefit,

Like a bow that produces only sound^[39].

Morality, concentration, learning, wisdom, and the Path—

I have cultivated them all

And attained the highest purity;

No purity surpasses this.

Then Mara Papiyan thought to himself: “The ascetic Gautama has known my mind.” Feeling sorrowful and troubled, he immediately vanished.

SUTRA 1095. ALMSROUND[40]

Thus have I heard:

At one time, the Buddha was staying in the Brahmin village of Sala^[41]. Early one morning, the Blessed One put on his robe, took his bowl, and entered the village of Sala to seek alms.

Then Mara Papiyan thought to himself: “Early this morning, the ascetic Gautama has put on his robe, taken his bowl, and entered the village of Sala to seek alms. I should now go ahead of him, enter their houses, and speak to those faithful Brahmin householders, so that the ascetic Gautama will return carrying an empty bowl.” Mara Papiyan then followed behind the Buddha and called out: “Ascetic! Ascetic! Did you receive no food?”

The Blessed One thought to himself: “The evil Mara Papiyan wishes to cause trouble.” He then spoke this verse:

Against the Tathagata,

You have just committed immeasurable offenses.

Do you say that the Tathagata

Endures every kind of suffering and distress?

Then Mara Papiyan said: “Gautama, return to the village. I will cause you to receive alms.”

The Blessed One then spoke this verse:

Though truly possessing nothing,

Still I live at ease.

Like the Abhassara devas,

I feed upon joy and bliss.

Though truly possessing nothing,

Still I live at ease.

Joy and bliss are my food;

I do not depend upon embodied existence.

Then Mara Papiyan thought to himself: “The ascetic Gautama has known my mind.” Feeling sorrowful and troubled, he immediately vanished.

SUTRA 1096. THE BOND[42]

Thus have I heard:

At one time, the Buddha was staying at the abode of the seers in Varanasi. The Blessed One then addressed the bhiksus:

“I have been liberated from the bonds of devas and humans. You too have been liberated from the bonds of devas and humans. You should go forth among the people, traveling through many places, benefiting many and bringing peace and happiness to devas and humans. You need no companion; let each person go alone^[43]. I too shall now journey among the people and proceed to the abode at Uruvela.”

Then Mara Papiyan thought to himself: “The ascetic Gautama is now in the Deer Park at the abode of the seers in Varanasi, speaking thus to his sravakas: ‘I have been liberated from the bonds of devas and humans. You too have also… Each of you should go alone among the people to teach and transform them… up to: I too shall journey among the people and proceed to the abode at Uruvela.’ I shall now go and obstruct him.” He transformed himself into a young man, stood before the Buddha, and spoke this verse:

Not liberated, yet thinking yourself liberated,

You proclaim that you have attained liberation;

You are bound again with bonds still tighter—

Now I shall certainly not release you.

The Blessed One then thought to himself: “Mara Papiyan wishes to cause disturbance.” He spoke this verse:

I am wholly liberated

From every bond of devas and humans.

I have recognized you, Papiyan;

Destroy yourself and disappear.

Then Mara Papiyan thought to himself: “The ascetic Gautama has known my mind.” Feeling sorrowful and troubled, he immediately vanished.

SUTRA 1097. TEACHING THE DHARMA[44]

Thus have I heard:

At one time, the Buddha was staying at the house of the Sakyan Stone-Lord^[45] in a Sakyan village. At that time, many people in the village of the Sakyan Stone-Lord died in an epidemic. People everywhere, whether men or women, came from the four directions to undertake the Three Refuges. These sick people, male or female, old or young, came in person and announced their names, saying: “We, named…, take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha.” This was so throughout the entire village and settlement.

The Blessed One then earnestly taught the Dharma to the sravakas. At that time, all those of faith who had taken refuge in the Three Jewels were reborn among devas or humans. Mara Papiyan then thought to himself: “The ascetic Gautama is now in the house of the Sakyan Stone-Lord in the Sakyan village, earnestly teaching the Dharma to the four assemblies. I shall now go and obstruct him.” He transformed himself into a young man, came and stood before the Buddha, and spoke this verse:

Why diligently teach the Dharma

And instruct and transform everyone?

Whether they oppose you or do not oppose you,

You cannot avoid being driven away.

Because you are still bound,

You teach the Dharma to them^[46].

The Blessed One then thought to himself: “The evil Mara Papiyan wishes to cause disturbance.” He spoke this verse:

Yaksha, you should understand:

Sentient beings are born and gather in communities.

Among those who possess wisdom,

Who would not feel compassion for them?

Because one has compassion,

One cannot refrain from teaching and transforming them.

To have compassion for all sentient beings—

This is naturally so^[47].

Mara Papiyan thought to himself: “The ascetic Gautama has known my mind.” Feeling sorrowful and troubled, he immediately vanished.

SUTRA 1098. BECOMING A KING[48]

Thus have I heard:

At one time, the Buddha was staying at the house of the Sakyan Stone-Lord in a Sakyan village. The Blessed One was then alone in a quiet place, absorbed in meditative contemplation, and thought to himself: “Is it possible to be a king without killing living beings or causing others to kill, consistently practicing the true Dharma and never practicing what is contrary to the Dharma?”

At that time, Māra Pāpīyān thought to himself: “At present, the ascetic Gautama is staying at the house of the Sakyan Stone Master in a Sakyan village, dwelling alone in a quiet place, meditating and reflecting. He is thinking: ‘Is it possible to be a king without killing living beings or causing others to kill, governing solely according to the true Dharma and not according to what is contrary to the Dharma?’ I should now go there and teach him the Dharma.” He then transformed himself into a young man, stood before the Buddha, and said:

“So it is, Blessed One! So it is, Well-Gone One! It is possible to be a king without killing living beings or causing others to kill, governing solely according to the true Dharma and not according to what is contrary to the Dharma. Blessed One, become a king now! Well-Gone One, become a king now! You may obtain whatever you wish.”

The Blessed One then thought: ‘The evil Māra Pāpīyān wishes to cause a disturbance.’ He therefore said to Māra:

“Māra Pāpīyān, why do you say, ‘Blessed One, become a king now! Well-Gone One, become a king now! You may obtain whatever you wish’?”

Māra said to the Buddha:

“I myself heard the Buddha say: ‘If the four bases of spiritual power are cultivated and cultivated extensively, then, should one wish to turn the mighty Himalaya into pure gold, it could immediately be done exactly as wished.’ The Blessed One has now cultivated and extensively cultivated the four bases of spiritual power, and can turn the mighty Himalaya into pure gold exactly as he wishes. Therefore, I say: ‘Blessed One, become a king! Well-Gone One, become a king! You may obtain whatever you wish.’”

The Buddha told Pāpīyān:

“I have no desire to become a king. Why should I do so? Nor do I wish to turn the mighty Himalaya into pure gold. Why should I transform it?”

The Blessed One then spoke this verse:

Even if there truly were pure gold,

As vast as the mighty Himalaya,

Were one person to obtain this gold,

He still would not know contentment.

Therefore, one who possesses wisdom

Regards gold and stones alike.

Māra Pāpīyān then thought: ‘The ascetic Gautama has known my mind.’ Feeling sorrowful and distressed, he immediately disappeared.

SUTRA 1099. THE LARGE ASSEMBLY[49]

Thus have I heard:

At one time, the Buddha was staying at the house of the Sakyan Stone Master in a Sakyan village. At that time, a large number of bhikshus had gathered in the offering hall to make robes.

Māra Pāpīyān then thought: “At present, the ascetic Gautama is staying at the house of the Sakyan Stone Master in a Sakyan village, and a large number of bhikshus have gathered in the offering hall to make robes. I shall now go and obstruct them.” He then transformed himself into a young brahmin, with his hair bound in a large topknot, wearing a garment of animal hide and holding a crooked staff. He went to the offering hall^[50] and stood silently before the assembly of bhikshus. After a short while, he said to them:

“You have gone forth while still young, with fair skin and black hair, in the prime of life. You should enjoy the five sensual pleasures, adorn yourselves, and delight in pleasure. Why do you turn against your relatives, causing them to weep in the pain of separation, and, out of faith, leave home and go forth to train in the Way? Why abandon present pleasure to seek the untimely pleasure of another life?”^[51]

The bhikshus said to the brahmin:

“We do not abandon present pleasure to seek the untimely pleasure of another life. Rather, we abandon untimely pleasure in order to attain pleasure here and now.”

Māra Pāpīyān asked again:

“What does it mean to abandon untimely pleasure in order to attain pleasure here and now?”

The bhikshus replied:

“The Blessed One has taught: ‘The pleasure of another life offers little enjoyment but much suffering, little benefit but much harm.’ The Blessed One has also said: ‘Pleasure here and now is free from all affliction and fever, is timeless, can be personally realized, and is known through attending to one’s own mind.’ Brahmin, this is called pleasure here and now.”

The brahmin then stammered speechlessly, shook his head three times, struck his staff against the ground, and disappeared.

The bhikshus became frightened, and the hairs on their bodies stood on end. They wondered: ‘What sort of brahmin was that, who came here and then disappeared?’ They immediately went to the Buddha, bowed their heads at his feet, withdrew to one side, and said to him:

“Blessed One, while we bhikshus were in the offering hall making robes, a young brahmin with his hair bound in a large topknot came to us and said: ‘You have gone forth while still young…’ This was related fully as above, up to: ‘He stammered speechlessly, shook his head three times, struck his staff against the ground, and disappeared.’ We became frightened, and the hairs on our bodies stood on end. What sort of brahmin was that, who came here and then disappeared?”

The Buddha told the bhikshus:

“That was no brahmin. It was Māra Pāpīyān, who came to you wishing to cause a disturbance.”

The Blessed One then spoke this verse:

Whatever sufferings and afflictions arise

All originate in sensual craving.

Knowing the world to be a sharp sword,

Who would delight in sensual desire?

Knowing all conditioned existence in the world

To be entirely like a sharp sword,

Therefore, one who possesses wisdom

Should always discipline oneself.

Though one amassed pure gold

As vast as the mighty Himalaya,

If one person alone enjoyed it,

His mind still would not know contentment.

Therefore, one who possesses wisdom

Should cultivate contemplation of equanimity.

When the Buddha had spoken this sutra, the bhikshus rejoiced in what they had heard from the Buddha and respectfully put it into practice.

SUTRA 1100. SUGATA[52]

Thus have I heard:

At one time, the Buddha was staying at the house of the Sakyan Stone Master in a Sakyan village. At that time, the Venerable Sugata^[53] put on his robe early in the morning, took his alms bowl, and entered the village of the Sakyan Stone Master to beg for alms. After returning to the monastery from his alms round, he put away his robe and bowl, washed his feet, took his sitting cloth, placed it over his right shoulder, and entered the forest.

Sitting beneath the shade of a tree, he entered meditative attainment for the day and thought to himself: “I have gained a great benefit! I have gone forth to train in the Way within the true Dharma and discipline. I have gained a great benefit!

I have had the good fortune to encounter the Great Teacher, the Tathagata, the Perfectly Enlightened One. I have gained a great benefit! I dwell among the great assembly of those practicing the holy life, who fully observe the precepts and are virtuous, worthy, and true.

Now I shall meet my death in a wholesome manner, and in future lives I shall also fare well.”

Māra Pāpīyān then thought: ‘At present, the ascetic Gautama is staying at the house of the Stone Master in a Sakyan village, and he has a śrāvaka disciple named Sugata, who put on his robe, took his alms bowl…’ This was related fully as above, up to: ‘Now I shall meet my death in a wholesome manner, and in future lives I shall also fare well. I shall now go and obstruct him.’ He then transformed himself into a huge and powerfully built figure, terrifying to all who saw him. Possessing strength sufficient to overturn the great earth, he went to the bhikshu Sugata.

As soon as the bhikshu Sugata saw this huge and powerfully built figure, he became frightened. Rising from his seat, he went to the Buddha, bowed his head at the Buddha’s feet, withdrew to one side, and said:

“Blessed One, early in the morning I put on my robe and took my alms bowl…” This was related fully as above, up to: “Now I shall meet my death in a wholesome manner, and in future lives I shall also fare well. Then I saw a huge man of such formidable strength that he could shake the earth. Upon seeing him, I became frightened, so frightened that the hairs on my body stood on end!”

The Buddha told Sugata:

“That was no huge man. It was Māra Pāpīyān, who wished to cause a disturbance. Return to the shade of that tree and cultivate samādhi as before. Confront that Māra, and thereby gain liberation from suffering.”

The Venerable Sugata then returned to his former place. Early in the morning, he put on his robe, took his alms bowl, and entered the house of the Stone Master in the Sakyan village to beg for alms. Having finished his alms round, he returned to the monastery. This was related fully as above… up to: “Now I shall meet my death in a wholesome manner, and in future lives I shall also fare well.”

At that time, Mara Papiyan thought to himself: “At present the ascetic Gautama is staying at the house of the Stone Chief in a Sakyan village, and he has a shravaka disciple named Sujāta, who has donned his robe and taken up his bowl. As stated fully above, … up to: he will meet a good and peaceful death. In a future life he will also fare well. Now I shall go and obstruct him.” He then transformed himself into a huge and powerfully valiant figure, capable of shaking the earth, and stood before Sujāta. As soon as the bhikshu Sujāta saw Mara, he spoke this verse:

With right faith, I left the household life,

To go forth and train in the Way.

On the Buddha, the priceless treasure^[54],

I firmly fix my mind in right mindfulness.

Though you conjure forms and appearances,

My mind will not be shaken.

I know that you are an illusion;

Vanish from this place!

Mara Papiyan then thought to himself: “The ascetic Gautama has known my mind.” Grieved and distressed at heart, he immediately disappeared.

SUTRA 1101. THE LION[55]

Thus have I heard:

At one time the Buddha was dwelling in the Deer Park, the Abode of the Seers, in the country of Varanasi. At that time, the Blessed One addressed the bhikshus:

“The Tathagata’s shravakas roar the lion’s roar, saying: ‘We have known! We have known!’ What dharmas, then, have the Tathagata’s shravakas known? Because they have known them, they roar the lion’s roar, namely: ‘The Noble Truth of suffering, the Noble Truth of the arising of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path leading to the cessation of suffering.’”

At that time, Mara Papiyan thought to himself: “The ascetic Gautama is now in the Deer Park, the Abode of the Seers, in the country of Varanasi, teaching the Dharma to his shravakas, … up to: they have known the Four Noble Truths. Now I shall go and obstruct him.” He then transformed himself into a young man, stood before the Buddha, and spoke this verse:

Why, amid the great assembly,

Do you fearlessly roar the lion’s roar,

Declaring, “None can rival me,”

And hoping to subdue everyone?

The Blessed One then thought: “The evil Mara Papiyan wishes to cause a disturbance.” He immediately spoke this verse:

Regarding all things, the Tathagata,

Through the profound true Dharma and discipline,

Skillfully roars the lion’s roar,

Fearless with respect to the Dharma.

If one possesses wisdom,

Why should one be afraid?

Mara Papiyan then thought to himself: “The ascetic Gautama has known my mind.” Grieved and distressed at heart, he immediately disappeared.

SUTRA 1102. BOWLS[56]

Thus have I heard:

At one time the Buddha was dwelling in a much-trampled open field at the city of Rajagriha, together with five hundred bhikshus. He had five hundred alms bowls placed in the courtyard and taught the Dharma to them.

At that time, the Blessed One was teaching the five hundred bhikshus that the five skandhas are dharmas subject to arising and ceasing. Mara Papiyan then thought to himself: “The ascetic Gautama is dwelling in a much-trampled open field at the city of Rajagriha, together with five hundred bhikshus, … up to: teaching that the five skandhas are dharmas subject to arising and ceasing. Now I should go and obstruct him.” He then transformed himself into a great ox, went to the Buddha’s dwelling place, and entered the area where the five hundred bowls had been set. Wishing to protect the bowls, the bhikshus drove it away.

The Blessed One then told the bhikshus:

“That is not an ox. It is Mara Papiyan, who wishes to cause a disturbance.” He immediately spoke this verse:

Form, feeling, perception, formations, and consciousness

Are neither self nor what belongs to self.

If one knows their true meaning,

One does not cling to them.

When the mind does not cling to dharmas,

One escapes the bonds of form;

Comprehending everywhere,

One does not dwell within Mara’s domain.

When the Buddha had spoken this sutra, the bhikshus, having heard what the Buddha taught, rejoiced and respectfully practiced it.

SUTRA 1103. THE AYATANAS[57]

Thus have I heard:

At one time the Buddha was dwelling in a much-trampled open field at the city of Rajagriha, together with six hundred bhikshus. At that time, the Blessed One taught the bhikshus about the arising of the six internal ayatanas of contact^[58], the arising of the six contacts, and the cessation of the six contacts. Mara Papiyan then thought to himself: “The ascetic Gautama is dwelling in a much-trampled open field at the city of Rajagriha, teaching six hundred bhikshus about the six internal ayatanas of contact, saying, ‘This is a dharma of arising; this is a dharma of cessation.’ Now I should go and obstruct him.” He then transformed himself into a huge and powerfully valiant young man, capable of shaking the earth, and went to the Buddha’s dwelling place.

As soon as those bhikshus saw the huge and formidable young man, fear arose in them, the hairs on their bodies stood on end, and they said to one another:

“Who is that, whose appearance is so terrifying?”

The Buddha then told the bhikshus:

“That is the evil Mara Papiyan, who wishes to cause a disturbance.”

The Blessed One then spoke this verse:

Forms, sounds, odors, flavors, and tangible objects,

And sixth, all mental objects—

Recollected, loved, enjoyed, and pleasing—

These alone comprise the world.

This is the most pernicious craving,

Forever binding ordinary beings.

Those who transcend these afflictions

Are the Buddha’s noble disciples;

They pass beyond Mara’s domain,

Like the sun emerging from the clouds.

Mara Papiyan then thought to himself: “The ascetic Gautama has known my mind.” Grieved and distressed at heart, he immediately disappeared.

Notes:

^[1]. Taisho, volume 39. National Translation, volume 33. “Recitation vii. Verses. 1. Bhikshu Samyukta,” following the Pali, A.3.126 Kaṭuviya. Alternate translation, No. 100 ⁽²⁰⁾.

^[2]. Chinese: y ác tham thị 依惡貪嗜. Pali: rittassādaṃ bāhirassādaṃ, empty gratification, external gratification.

^[3]. Pali: muṭṭhassatiṃ asampajnaṃ asamāhitaṃ vibhantacittaṃ pākantimdriyaṃ, mindfulness lost, without clear comprehension, unconcentrated, with an agitated mind and unrestrained faculties.

^[4]. Pali: mā… attānaṃ kaṭuviyam akāsi, do not let the self become corrupt.

^[5]. Pali: abhijjhā… kaṭuvuyaṃ vyāpādo āmâgndho pāpakā ạkusalā vitakkā makkhikā, covetousness is corruption, ill will is a foul stench, and evil unwholesome thoughts are flies.

^[6]. No equivalent is found in the Pali. Alternate translation, No. 100 ⁽²¹⁾.

^[7]. That is, taking the midday rest.

^[8]. Original Chinese: Sĩ phu 士夫, “man.”

^[9]. Pali, S. 20.9. Nāgo. Alternate translation, No. 100 ⁽²²⁾.

^[10]. Dragon-elephants 龍象. Pali: nāga, plural.

^[11]. Pali: taruṇā bhivikacchāpā, young elephants.

^[12]. National Translation, “Recitation vii. Verses. 2. Mara Samyukta,” comprises two chapters and twenty-one sutras. Yinshun, “Recitation viii. Eight Assemblies. 18. Mara Samyukta,” comprises twenty sutras, Taisho 1084–1103. National Translation, chapter 1, eleven sutras. Pali, S. 4.9. Āyu ⁽¹⁾. Alternate translation, No. 100 ⁽²³⁾.

^[13]. Cold Grove 寒林. Pali: Sītavana, a forest near the city of Rājagaha.

^[14]. Pali: dīghamāyu manussānaṃ, na naṃ hīḷe suporiso, human life is very long; a wise person does not disdain it.

^[15]. Pali, S. 4.10. Āyu ⁽²⁾. Alternate translation, No. 100 ⁽²⁴⁾.

^[16]. Tô tức 穌息. Pali: assāsaka, breathing evenly, at ease.

^[17]. Pali: nācca yanti aho rattā jīvitaṃ nūparujjhati, days and nights do not pass away, and life does not diminish.

^[18]. Pali, S. 4.15. Mānasa. Alternate translation, No. 100 ⁽²⁵⁾.

^[19]. Pali: antalikkhacaro pāso, yoyaṃ carati mānaso, this mind wanders about like a snare moving through the sky.

^[20]. Pali, S. 4.7. Suppati. Alternate translation, No. 100 ⁽²⁶⁾.

^[21]. Pali, S. 4.11. Pāsāṇa. Alternate translation, No. 100 ⁽²⁷⁾.

^[22]. This refers to the retinue of the asuras.

^[23]. Pali, S. 4.6. Sappa (Snake). Alternate translation, No. 100 ⁽²⁸⁾.

^[24]. Chinese: great dragon 大龍. Pali: mahanta sapparājā, great serpent king.

^[25]. Pali, S. 4.13. Sakalika. Alternate translation, No. 100 ⁽²⁹⁾.

^[26]. “The stone chamber in the Seven-Leaf Tree Grove on Mount Vebhāra at the city of Rajagriha” 王舍城毘婆羅山七葉樹林石室. This refers to the Sattapaṇṇiguhā Cave on the slope of Mount Vebhāra at the city of Rājagaha. The Pali text, however, reads: Maddakucchismiṃ Migadāye, the Deer Park in Maddakucchi Grove.

^[27]. Pali, S. 4.23. Godhika. Alternate translation, No. 100 ⁽³⁰⁾.

^[28]. See note 26 to Sutra 1090.

^[29]. Godhika 瞿低迦. Pāli: Godhika.

^[30]. The Black Rock Cave on the slope of Mount Isigili 仙人山側黑石室. Pāli: Isigili-passa, Kālasilā.

^[31]. Chinese: temporary liberation of mind 時受意解脫; that is, temporary liberation, or temporary liberation of mind through desire, referring to the case in which an arhat attains liberation of mind dependent upon circumstances; when adverse conditions arise, this attainment may be lost. See Abhidharmakośa 25, Taishō 29, p. 129a19, 130b16. Pāli: sāmāyikaṃ ceto-vimuttiṃ.

^[32]. Chinese: non-abiding mind 不住心. Pāli: appatiṭṭhitena viññāṇena, by means of non-abiding consciousness (having no abiding place).

^[33]. Pāli, S.4.24. Sattavassa; S.4.25. Dhītaro. Alternate translation, No. 100⁽³¹⁾.

^[34]. Pāli: kaṭṭhena bhūmiṃ vilikhanto, drawing lines upon the ground with a stick.

^[35]. Craving 愛欲, Delight 愛念, Sensual Desire 愛樂. Pāli: Taṇhā (Craving), Rati (Discontent), Rāga (sensual desire).

^[36]. Pāli, S.4.2. Nāga; 4.3. Subha. Alternate translation, No. 100⁽³²⁾.

^[37]. National Translation, chapter 2. Pāli, S. 4. 1. 1. Tapokammañca.

^[38]. Ascetic practice 苦行. Pāli: dukkhārakārikāya; here this refers to the Buddha’s six years of ascetic practice.

^[39]. Pāli: like the rudder of a boat on dry land.

^[40]. Pāli, S.4.18. Piṇḍa.

^[41]. Sālā Brahmin village 娑羅婆羅門聚. Pāli: Pañcasālāyaṃ brāhmaṇagāme.

^[42]. Pāli, S.4.4–5 Pāsa.

^[43]. Cf. Mv.i., vin.i–21.

^[44]. Pāli, S.4.14. Paṭirūpa.

^[45]. Stone Master 石主. Pāli: Kosalesu Ekasālāyaṃ brāhmaṇagāme.

^[46]. Pāli: netaṃ tava paṭỉūpaṃ, tad aññam anusāssasi, anurodhavirodhesu, mā sajjittho tad ācaran ti, “It is truly unfitting for you to instruct others. Do not become entangled among those who approve and those who oppose.”

^[47]. Pāli: hitānukampī sambuddho, yad aññam anusāssati; anurodha-virodhehi vippamutto Tathāgato ti, The Fully Awakened One instructs all beings out of benevolence and compassion. The Tathagata is liberated beyond approval and opposition.

^[48]. Pāli, S.4.20. Rajja.

^[49]. S.4.21. Sambahulā.

^[50]. The attendant’s house, or the guesthouse in the monastery.

^[51]. See n. 55, discourse 1078.

^[52]. Pāli, S.4.22. Samiddhi.

^[53]. Samiddhi 善覺. Pāli: Samiddhi.

^[54]. Priceless treasure 無價寶. Song–Yuan–Ming editions: treasures of the Dharma and Sangha 法僧寶.

^[55]. Pāli, S.4.12. Sīha.

^[56]. Pāli, S.4.16. Patta.

^[57]. Pāli, S.4.17. Āyatana.

^[58]. Contact as a sense base 觸入處. Pāli: phassāyatana.