Linked Discourses With Māra
Chapter One
SN 4.1 Mortification Tapokammasutta
So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd's banyan tree on the bank of the Nerañjarā River.
Then as he was in private retreat this thought came to his mind, "I am truly freed from that grueling work! Thank goodness I'm freed from that pointless grueling work. Thank goodness that, steadfast and mindful, I have attained awakening."
And then Māra the Wicked, knowing the Buddha's train of thought, went up to him and addressed him in verse:
"You've departed from the practice of mortification
by which humans purify themselves.
You're impure, but think yourself pure;
you've strayed from the path of purity."
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
"I realized that it's pointless;
all that mortification in search of immortality
is as futile
as oars and rudder on dry land.Ethics, immersion, and wisdom:
by developing this path to awakening
I attained ultimate purity.
You're beaten, terminator!"
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.2 In the Form of an Elephant King Hatthirājavaṇṇasutta
So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd's banyan tree on the bank of the Nerañjarā River.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge elephant king and approached him. Its head was like a huge block of soapstone. Its tusks were like pure silver. Its trunk was like a long plough pole.
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
"Transmigrating for such a long time,
you've made forms beautiful and ugly.
Enough of this, Wicked One!
You're beaten, terminator!"
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.3 Beautiful Subhasutta
So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd's banyan tree on the bank of the Nerañjarā River.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away generated a rainbow of bright colors, both beautiful and ugly.
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
"Transmigrating for such a long time,
you've made forms beautiful and ugly.
Enough of this, Wicked One!
You're beaten, terminator.Those who are well restrained
in body, speech, and mind
don't fall under Māra's sway,
nor are they your lackies."
Then Māra ... vanished right there.
SN 4.4 Māra's Snares (1st) Paṭhamamārapāsasutta
So I have heard. At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the mendicants, "Mendicants!"
"Venerable sir," they replied. The Buddha said this:
"Mendicants, I have attained and realized supreme freedom through rational application of mind and rational right effort. You too should attain and realize supreme freedom through rational application of mind and rational right effort."
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"You're bound by Māra's snares,
both human and heavenly.
You're bound by Māra's bonds:
you won't escape me, ascetic!""I'm freed from Māra's snares,
both human and heavenly.
I'm freed from Māra's bonds.
You're beaten, terminator!"
Then Māra ... vanished right there.
SN 4.5 Māra's Snares (2nd) Dutiyamārapāsasutta
At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. There the Buddha addressed the mendicants, "Mendicants!"
"Venerable sir," they replied. The Buddha said this:
"Mendicants, I am freed from all snares, both human and heavenly. You are also freed from all snares, both human and heavenly.
Wander forth, mendicants, for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road.
Teach the Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that's entirely full and pure. There are beings with little dust in their eyes. They're in decline because they haven't heard the teaching. There will be those who understand the teaching!
I will travel to Uruvelā, the village of Senāni, in order to teach the Dhamma."
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"You're bound by all snares,
both human and heavenly.
You're bound by the great bond:
you won't escape me, ascetic!""I'm freed from all snares,
both human and heavenly.
I'm freed from the great bonds;
You're beaten, terminator!"
Then Māra ... vanished right there.
SN 4.6 A Serpent Sappasutta
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge serpent king and approached him. Its body was like a huge canoe carved from a single tree. Its hood was like a large brewer's sieve. Its eyes were like those big bronze cups from Kosala. Its tongue flickered from its mouth like lightning flashes in a thunderstorm. The sound of its breathing was like the puffing of a blacksmith's bellows.
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
"A self-controlled sage frequents
empty buildings for lodging.
It's appropriate for such a person
to live there after relinquishing.Though there are lots of creepy crawlies,
and lots of flies and snakes,
they wouldn't stir a hair
of a great sage in that empty hut.Though the firmament may split
－ and the earth may quake,
and all creatures be stricken with fear;
and even if an arrow's aimed at their breast,
the Buddhas take no shelter in attachments."
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.7 Sleeping Supatisutta
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.
He spent much of the night walking mindfully in the open. At the crack of dawn he washed his feet and entered his dwelling. He laid down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware, and focused on the time of getting up.
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"What, you're asleep?
－ Really, you're asleep?
You sleep like a loser---
－ what's up with that?
You sleep, thinking that the hut is empty.
You sleep when the sun has come up---
－ what's up with that?""For them there is no craving---
the weaver, the clinger---
－ to track them anywhere.
With the ending of all attachments
－ the awakened Buddha sleeps.
What's that got to do with you, Māra?"
Then Māra ... vanished right there.
SN 4.8 Delighting Nandatisutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
Then Māra the Wicked went up to the Buddha and recited this verse in the Buddha's presence:
"Your children bring you delight!
Your cattle also bring you delight!
For attachments are a man's delight;
without attachments there's no delight.""Your children bring you sorrow.
Your cattle also bring you sorrow.
For attachments are a man's sorrow;
without attachments there are no sorrows."
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.9 Lifespan (1st) Paṭhamaāyusutta
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. There the Buddha addressed the mendicants, "Mendicants!"
"Venerable sir," they replied. The Buddha said this:
"Mendicants, the lifespan of humans is short. You must go to the next life. So you should do what is skillful, you should practice the spiritual life. No-one born is immortal. A long life is a hundred years or a little more."
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"The life of humans is long!
A true person wouldn't scorn it.
Live like a suckling babe,
for Death has not come for you.""The life of humans is short,
and a true person scorns it.
They should live as though their head was on fire,
for Death comes for everyone."
Then Māra ... vanished right there.
SN 4.10 Lifespan (2nd) Dutiyaāyusutta
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. There the Buddha ... said:
"Mendicants, the lifespan of humans is short. You must go to the next life. So you should do what is skillful, you should practice the spiritual life. No-one born is immortal. A long life is a hundred years or a little more."
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"The days and nights don't rush by,
and life isn't cut short.
The life of mortals keeps rolling on,
like a chariot's rim around the hub.""The days and nights rush by,
and then life is cut short.
The life of mortals wastes away,
like the water in tiny streams."
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
Chapter Two
SN 4.11 Boulders Pāsāṇasutta
At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and crushed some large boulders close by him.
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
"Even if you shake
this entire Vulture's Peak,
the rightly released,
the awakened, are unshaken."
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.12 Lion Kinnusīhasutta
At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.
Then Māra thought, "The ascetic Gotama is teaching Dhamma, surrounded by a large assembly. Why don't I go and pull the wool over their eyes?"
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"Why now do you roar like a lion?
You're so self-assured in the assembly!
For there is someone who'll wrestle with you,
so why do you imagine you're the victor?""The great heroes they roar,
self-assured in the assemblies.
The Realized One, attained to power,
has crossed over clinging to the world."
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.13 A Splinter Sakalikasutta
So I have heard. At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.
Now at that time the Buddha's foot had been cut by a splinter. The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable. But he endured unbothered, with mindfulness and situational awareness. And then he spread out his outer robe folded in four and laid down in the lion's posture---on the right side, placing one foot on top of the other---mindful and aware.
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"Are you feeble that you lie down?
－ Or are you drunk on poetry?
Don't you have all that you need?
Alone in a secluded lodging,
why this sleeping, sleepyhead?""I'm not feeble that I lie down,
－ nor am I drunk on poetry.
Having reached the goal, I'm rid of sorrow.
Alone in a secluded lodging,
I lie down full of sympathy for all living creatures.Even those with a dart stuck in the breast,
piercing the heart again and again,
are able to get some sleep.
So why not I, whose dart is drawn out?I don't lie awake tense, nor do I fear to sleep.
The days and nights don't disturb me,
as I see no decline for myself in the world.
That's why I lie down full of sympathy for all living creatures."
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.14 Appropriate Patirūpasutta
At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Ekasālā.
Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly of laypeople.
Then Māra thought, "The ascetic Gotama is teaching Dhamma, surrounded by a large assembly of laypeople. Why don't I go and pull the wool over their eyes?"
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"It's not appropriate for you
to instruct others.
As you engage in this,
don't get caught up in favoring and opposing.""The Buddha instructs others
out of compassion for their welfare.
The Realized One is liberated
from favoring and opposing."
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.15 A Mental Snare Mānasasutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"There's a mental snare
wandering the sky.
I'll bind you with it---
you won't escape me, ascetic!""Sights, sounds, tastes, smells,
and touches so delightful:
desire for these is gone from me.
You're beaten, terminator!"
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.16 The Alms Bowls Pattasutta
At Sāvatthī.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.
Then Māra thought, "This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the five grasping aggregates. And the mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don't I go and pull the wool over their eyes?"
At that time several alms bowls were placed in the open air. Then Māra the Wicked manifested in the form of an ox and approached those bowls.
One of the mendicants said to another, "Mendicant, mendicant, that ox will break the bowls."
When this was said, the Buddha said to that mendicant, "Mendicant, that's no ox. That's Māra the Wicked come to pull the wool over your eyes!"
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
"Sights, feeling, and perception,
consciousness and what is chosen:
'I am not this' and 'this is not mine';
that's how to be free of desire for them.When you're detached, secure,
all fetters transcended,
though Māra and his army chase everywhere
they never find you."
Then Māra ... vanished right there.
SN 4.17 The Six Fields of Contact Chaphassāyatanasutta
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the six fields of contact. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.
Then Māra thought, "This ascetic Gotama is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk on the topic of the six fields of contact. And those mendicants are paying attention, applying the mind, concentrating wholeheartedly, and actively listening. Why don't I go and pull the wool over their eyes?"
Then Māra the Wicked went up to the Buddha and made a terrifyingly loud noise close by him. It seemed as if the earth were shattering, so that one of the mendicants said to another, "Mendicant, mendicant, it seems like the earth is shattering!"
When this was said, the Buddha said to that mendicant, "Mendicant, that's not the earth shattering. That's Māra the Wicked come to pull the wool over your eyes!"
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
"Sights, sounds, tastes, smells,
touches, and ideas, the lot of them---
this is the dreadful bait
that the world's infatuated by.But a mindful disciple of the Buddha
has transcended all that.
Having slipped free of Māra's dominion,
they shine like the sun."
Then Māra ... vanished right there.
SN 4.18 Alms Food Piṇḍasutta
At one time the Buddha was staying in the land of the Magadhans near the brahmin village of Pañcasālā.
Now at that time in Pañcasālā the young women were taking care of guests. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Pañcasālā for alms.
Now at that time Māra had possessed the brahmins and householders of Pañcasālā, so that they thought, "Don't let the ascetic Gotama get any alms!"
Then the Buddha left the village with his bowl as clean-washed as it was when he entered for alms.
Then Māra the Wicked went up to the Buddha and said to him, "Well, ascetic, did you get any alms?"
"Wicked One, did you make sure I didn't get any alms?"
"Well then, sir, let the Buddha enter Pañcasālā a second time for alms. I'll make sure you get alms."
"Māra has produced wickedness
in attacking the Realized One.
Wicked One, do you imagine that
your wickedness won't bear fruit?Let us live so very happily,
we who have nothing.
We shall feed on rapture,
like the gods of streaming radiance."
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
SN 4.19 A Farmer Kassakasutta
At Sāvatthī.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.
Then Māra thought, "The ascetic Gotama is giving a Dhamma talk about extinguishment ... and the mendicants are listening well. Why don't I go and pull the wool over their eyes?"
Then Māra the Wicked manifested in the form of a farmer carrying a large plough on his shoulder. He held a long goad, his hair was messy, he was clad in sunn hemp, and his feet were muddy. He went up to the Buddha and said to him, "So, ascetic, did you happen to see any oxen?"
"But what have you to do with oxen, Wicked One?"
"Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness. Where can you escape me, ascetic? Mine alone is the ear ... nose ... tongue ... body ... mind, mine are ideas, mine is the field of mind contact consciousness. Where can you escape me, ascetic?"
"Yours alone, Wicked One, is the eye, yours are sights, yours is the field of eye contact consciousness. Where there is no eye, no sights, no eye contact consciousness---you have no place there, Wicked One! Yours alone is the ear ... nose ... tongue ... body ... mind, yours are ideas, yours is the field of mind contact consciousness. Where there is no mind, no ideas, no mind contact consciousness---you have no place there, Wicked One!"
"The things they call 'mine',
and those who say 'it's mine':
if your mind remains there,
you won't escape me, ascetic!""The things they speak of aren't mine;
I'm not someone who speaks like that.
So know this, Wicked One:
you won't even see the path I take."
Then Māra ... vanished right there.
SN 4.20 Ruling Rajjasutta
At one time the Buddha was staying in the land of the Kosalans, in a wilderness hut on the slopes of the Himalayas.
Then as he was in private retreat this thought came to his mind, "I wonder if it's possible to rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow?"
And then Māra the Wicked, knowing the Buddha's train of thought, went up to him and said, "Rule, Blessed One! Rule, Holy One! Rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow!"
"But what do you see, Wicked One, that you say this to me?"
"The Blessed One, sir, has developed and cultivated the four bases for psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Blessed One need only determine that the Himalaya, king of mountains, was gold, and it would turn into gold."
"Take a golden mountain,
entirely of native gold, and double it---
it's still not enough for one!
Knowing this, live a moral life.When a person has seen where suffering comes from
how could they incline towards sensual pleasures?
Realizing that attachment is a snare in the world,
a person would train to remove it."
Then Māra the Wicked, thinking, "The Buddha knows me! The Holy One knows me!" miserable and sad, vanished right there.
Chapter Three
SN 4.21 Several Sambahulasutta
So I have heard. At one time the Buddha was staying in the land of the Sakyans near Silāvatī.
Now at that time several mendicants were meditating not far from the Buddha, diligent, keen, and resolute.
Then Māra the Wicked manifested in the form of a brahmin with a large matted dreadlock, wearing an antelope hide. He was old, bent double, wheezing, and held a staff made of cluster fig tree wood. He went up to those mendicants and said, "You've gone forth while young, reverends. With pristine black hair, you're blessed with youth, in the prime of life, and you've never flirted with sensual pleasures. Enjoy human sensual pleasures. Don't give up what is apparent in the present to chase after what takes effect over time."
"Brahmin, that's not what we're doing. We're giving up what takes effect over time to chase after what is apparent in the present. For the Buddha says that sensual pleasures take effect over time; they give much suffering and distress, and they are all the more full of drawbacks. But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves."
When they had spoken, Māra the Wicked shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and departed leaning on his staff.
Then those mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said, "Mendicants, that was no brahmin. That was Māra the Wicked who came to pull the wool over your eyes!"
Then, understanding this matter, on that occasion the Buddha recited this verse:
"When a person has seen where suffering comes from
how could they incline towards sensual pleasures?
Realizing that attachment is a snare in the world,
a person would train to remove it."
SN 4.22 With Samiddhi Samiddhisutta
At one time the Buddha was staying in the land of the Sakyans near Silāvatī.
Now at that time Venerable Samiddhi was meditating not far from the Buddha, diligent, keen, and resolute. Then as Venerable Samiddhi was in private retreat this thought came to his mind, "I'm so fortunate, so very fortunate, to have a teacher who is a perfected one, a fully awakened Buddha! I'm so fortunate, so very fortunate, to have gone forth in a teaching and training so well explained! I'm so fortunate, so very fortunate, to have spiritual companions who are ethical and of good character."
And then Māra the Wicked, knowing Samiddhi's train of thought, went up to him and made a terrifyingly loud noise close by him. It seemed as if the earth was shattering.
Then Samiddhi went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said, "Samiddhi, that's not the earth shattering. That's Māra the Wicked come to pull the wool over your eyes! Go back to that same place, Samiddhi, and meditate, diligent, keen, and resolute."
"Yes, sir," replied Samiddhi. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And for a second time Samiddhi was meditating in that same place, diligent, ardent, and resolute. And for a second time he had the same thought ... and Māra made an earth-shattering noise.
Then Samiddhi addressed Māra the Wicked One in verse:
"I went forth out of faith
from the lay life to homelessness.
My mindfulness and wisdom are mature,
my mind is serene in immersion.
Make whatever illusions you want,
it won't bother me."
Then Māra the Wicked, thinking, "The mendicant Samiddhi knows me!" miserable and sad, vanished right there.
SN 4.23 With Godhika Godhikasutta
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground.
Now at that time Venerable Godhika was staying on the slopes of Isigili at the Black Rock. Then Venerable Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart. But then he fell away from that temporary freedom of heart. For a second ... third ... fourth ... fifth ... sixth time Godhika experienced temporary freedom of heart. But for a sixth time he fell away from it. For a seventh time Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart.
Then he thought, "I've fallen away from this temporary freedom of heart no less than six times. Why don't I take my life?"
And then Māra the Wicked, knowing Godhika's train of thought, went up to the Buddha and addressed him in verse:
"O great hero, O greatly wise!
Shining with power and glory.
You've gone beyond all threats and perils,
I bow to your feet, O Clear-eyed One!Great hero, master of death,
your disciple longs for death,
he's planning for it.
Stop him, O light-bringer!For how, Blessed One, can a disciple of yours,
one who loves your teaching,
a trainee who hasn't achieved their heart's desire,
take his own life, O renowned one?"
Now at that time Venerable Godhika had already taken his life.
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
"This is how the attentive act,
for they don't long for life.
Having plucked out craving, root and all,
Godhika is quenched."
Then the Buddha said to the mendicants, "Come, mendicants, let's go to the Black Rock on the slopes of Isigili where Godhika, who came from a good family, took his life."
"Yes, sir," they replied.
Then the Buddha together with several mendicants went to the Black Rock on the slopes of Isigili. The Buddha saw Godhika off in the distance lying on his cot, having cast off the aggregates.
Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.
Then the Buddha said to the mendicants,
"Mendicants, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?"
"Yes, sir."
"That's Māra the Wicked searching for Godhika's consciousness, wondering: 'Where is Godhika's consciousness established?' But since his consciousness is not established, Godhika is quenched."
Then Māra, carrying his arched harp made from the pale timber of wood-apple, went up to the Buddha and addressed him in verse:
"Above, below, all round,
in the four quarters and in-between,
I've been searching without success:
where has that Godhika got to?""He was an attentive and steadfast sage,
a meditator who loved absorption.
By day and by night he applied himself,
without concern for his life.He defeated the army of death,
and won't return for any future life.
Having plucked out craving, root and all
Godhika is quenched."So stricken with sorrow
that his harp dropped from his armpit,
that spirit, downcast,
vanished right there.
SN 4.24 Seven Years of Following Sattavassānubandhasutta
So I have heard. At one time the Buddha was staying in Uruvelā at the goatherd's banyan tree on the bank of the Nerañjarā River.
Now at that time Māra the Wicked had been following the Buddha for seven years hoping to find a vulnerability without success.
Then Māra the Wicked went up to the Buddha and addressed him in verse:
"Are you swamped by sorrow
－ that you meditate in the forest?
Have you lost a fortune, or do you long for one?
Or perhaps you've committed
－ some crime in the village?
Why don't you get too close to people?
And why does no-one get close to you?""I've dug out the root of sorrow completely.
I practice absorption free of guilt or sorrow.
I've cut off all greed and prayer for future lives.
Undefiled, I practice absorption,
－ O kinsman of the negligent!""The things they call 'mine',
and those who say 'it's mine':
if your mind remains there,
you won't escape me, ascetic!""The things they speak of aren't mine;
I'm not someone who speaks like that.
So know this, Wicked One:
you won't even see the path I take.""If you've discovered the path
that's safe, and leads to freedom from death,
go and walk that path alone---
why teach it to anyone else?""Those crossing to the far shore
ask what's beyond the domain of Death.
When I'm asked, I explain to them
the truth without attachments."
"Sir, suppose there was a lotus pond not far from a town or village, and a crab lived there. Then several boys or girls would leave the town or village and go to the pond, where they'd pull out the crab and put it on dry land. Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. And when that crab's claws had all been snapped, cracked, and broken off it wouldn't be able to return down into that lotus pond.
In the same way, sir, the Buddha has snapped, cracked, and broken off all my twists, ducks, and dodges. Now I'm not able to approach the Buddha again in hopes of finding a vulnerability."
Then Māra the Wicked recited these verses of disappointment in the Buddha's presence:
"A crow once circled a stone
that looked like a lump of fat.
'Perhaps I'll find something tender,' it thought,
'perhaps there's something tasty.'But finding nothing tasty,
the crow left that place.
Like the crow that pecked the stone,
I leave Gotama disappointed."
SN 4.25 Māra's Daughters Māradhītusutta
And then Māra the Wicked, after reciting these verses of disillusionment in the Buddha's presence, left that place. He sat cross-legged on the ground not far from the Buddha, silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, scratching the ground with a stick.
Then Māra's daughters Craving, Delight, and Lust went up to Māra the Wicked, and addressed him in verse:
"Why so downhearted, dad?
What man are you upset about?
We'll catch him with the snare of lust,
like an elephant in the wild.
We'll tie him up and bring him back---
he'll fall under your sway!""In this world he is the perfected one, the Holy One.
He's not easily seduced by lust.
He has slipped free of Māra's dominion;
that's why I'm so upset."
Then Māra's daughters Craving, Delight, and Lust went up to the Buddha, and said to him, "We serve at your feet, ascetic." But the Buddha ignored them, since he was freed with the supreme ending of attachments.
Then Craving, Delight, and Lust withdrew to one side to think up a plan. "Men have a diverse spectrum of tastes. Why don't we each manifest in the form of a hundred young maidens?"
So that's what they did. Then they went up to the Buddha and said to him, "We serve at your feet, ascetic." But the Buddha still ignored them, since he was freed with the supreme ending of attachments.
Then Craving, Delight, and Lust withdrew to one side to think up a plan. "Men have a diverse spectrum of tastes. Why don't we each manifest in the form of a hundred women who have never given birth?" So that's what they did. Then they went up to the Buddha and said to him, "We serve at your feet, ascetic." But the Buddha still ignored them, since he was freed with the supreme ending of attachments.
Then Craving, Delight, and Lust ... each manifested in the form of a hundred women who have given birth once ... women who have given birth twice ... middle-aged women ... old women ... But the Buddha still ignored them, since he was freed with the supreme ending of attachments.
Then Craving, Delight, and Lust withdrew to one side and said, "What our father said is true:
'In this world he is the perfected one, the Holy One.
He's not easily seduced by lust.
He has slipped free of Māra's dominion;
that's why I'm so upset.'
For if we had come on to any ascetic or brahmin like this who was not free of lust, his heart would explode, or he'd spew hot blood from his mouth, or he'd go mad and lose his mind. He'd dry up, wither away, and shrivel up like a green reed that was mowed down."
Then Māra's daughters Craving, Delight, and Lust went up to the Buddha, and stood to one side. Māra's daughter Craving addressed the Buddha in verse:
"Are you swamped by sorrow
－ that you meditate in the forest?
Have you lost a fortune, or do you long for one?
Or perhaps you've committed
－ some crime in the village?
Why don't you get too close to people?
And why does no-one get close to you?""I've reached the goal, peace of heart.
Having conquered the army
－ of the likable and pleasant,
alone, practicing absorption, I awakened to bliss.
That's why I don't get too close to people,
and no-one gets too close to me."
Then Māra's daughter Delight addressed the Buddha in verse:
"How does a mendicant who has crossed five floods
usually meditate here while crossing the sixth?
How do they usually practice absorption
－ so that sensual perceptions
are blocked out and don't get hold of them?""With tranquil body and mind well freed,
without making plans, mindful, homeless;
understanding the teaching,
－ they practice absorption not placing the mind;
they're not shaking or drifting or rigid.That's how a mendicant who has crossed five floods
usually meditates here while crossing the sixth.
That's how they usually practice absorption
－ so that sensual perceptions
are blocked out and don't get hold of them."
Then Māra's daughter Lust addressed the Buddha in verse:
"He lives with his community after cutting off craving,
and many of the faithful will cross over for sure.
Alas, this homeless one will snatch many men away,
and lead them past the King of Death!""The great heroes they lead
by means of the true teaching.
When the Realized Ones are leading by the teaching,
how could anyone who knows be jealous?"
Then Māra's daughters Craving, Delight, and Lust went up to Māra the Wicked. Māra the Wicked saw them coming off in the distance, and addressed them in verse:
"Fools! You drill into a mountain
with lotus stalks!
You dig up a hill with your nails!
You chew iron with your teeth!You seek a footing in the deeps, as it were,
while lifting a rock with your head!
After attacking a stump with your breast, as it were,
you leave Gotama disappointed.""They came in their splendor---
Craving, Delight, and Lust.
But the Teacher brushed them off right there,
like the gale, a fallen tuft."