‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti? ‘But my good sir, how does a tree stand by its duty?’ ‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti. ‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā. Yet the deity is not displeased or upset because of this. anabhinandi → anabhiraddhi (bj) Evaṁ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti. This is how a tree stands by its duty.’
ko nu tvamasi mārisa; so beautiful, glorious, majestic? Ajānantā taṁ pucchāma, Not knowing, I ask— kathaṁ jānemu taṁ mayan”ti. how am I to know who you are?” “Maṁ ve kumāraṁ jānanti, “In the Brahmā realm they know me
“Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti? “But how does a mendicant fittingly practice for the cessation of judgements that emerge from the proliferation of perceptions?” 2.2. Vedanākammaṭṭhāna 2.2. Meditation on Feelings “Somanassampāhaṁ, devānaminda, duvidhena vadāmi— “Lord of gods, there are two kinds of happiness, I say: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. “Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti? “But dear sir, how does a mendicant practice for restraint in the monastic code?” “Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi— “Lord of gods, I say that there are two kinds of bodily behavior: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi— I say that there are two kinds of verbal behavior: “Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti? “But dear sir, how does a mendicant practice for restraint of the sense faculties?” “Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi— “Lord of gods, I say that there are two kinds of sight known by the eye: sevitabbampi, asevitabbampi. that which you should cultivate, and that which you should not cultivate. Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi— There are two kinds of sound known by the ear …
ayaṁ vuccati, bhikkhave, ‘baddho mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo pāpimato’. is said to be trapped. They’re caught in Māra’s snare, and the Wicked One can do with them what he wants. baddho → bandho (si, sya-all, pts-vp-pli1) | yathākāmakaraṇīyo → yathākāmakaraṇīyo ca (bj, sya-all, pts-vp-pli1, mr) Yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno— Whoever has given up greed, hate, and delusion ayaṁ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathākāmakaraṇīyo pāpimato’”ti. is said to be free. They’re released from Māra’s snare, and the Wicked One cannot do with them what he wants.” na yathākāmakaraṇīyo → na yathākāmakaraṇīyo ca (sya-all, pts-vp-pli1) " Etamatthaṁ bhagavā avoca. The Buddha spoke this matter. Tatthetaṁ iti vuccati: On this it is said: “Yassa rāgo ca doso ca, “Those in whom greed, hate, and ignorance
Yathākathaṁ pana me tvaṁ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi: ‘But in what way do you understand my range and my light?’ “evaṁ mahiddhiko bako brahmā, evaṁ mahānubhāvo bako brahmā, evaṁ mahesakkho bako brahmā”’ti? mn49 ‘Yāvatā candimasūriyā, ‘A galaxy extends a thousand times as far Pariharanti disā bhanti virocanā; as the moon and sun revolve
“kathaṁ nu tvaṁ, mārisa, oghamatarī”ti? “Good sir, how did you cross the flood?” “Appatiṭṭhaṁ khvāhaṁ, āvuso, anāyūhaṁ oghamatarin”ti. “Neither standing nor swimming, sir, I crossed the flood.” “Yathākathaṁ pana tvaṁ, mārisa, appatiṭṭhaṁ anāyūhaṁ oghamatarī”ti? “But in what way did you cross the flood neither standing nor swimming?” “Yadāsvāhaṁ, āvuso, santiṭṭhāmi tadāssu saṁsīdāmi; “When I stood still, I went under. yadāsvāhaṁ, āvuso, āyūhāmi tadāssu nibbuyhāmi. And when I swam, I was swept away. nibbuyhāmi → nivuyhāmi (sya-all, km, mr) " Evaṁ khvāhaṁ, āvuso, appatiṭṭhaṁ anāyūhaṁ oghamatarin”ti. That’s how I crossed the flood neither standing nor swimming.”
“Yathākathaṁ pana tvaṁ, mārisa, jānāsi sattānaṁ nimokkhaṁ pamokkhaṁ vivekan”ti? “But how is it that you understand liberation, emancipation, and seclusion for sentient beings?” “Nandībhavaparikkhayā, “With the ending of relish for rebirth, Nandībhavaparikkhayā → nandibhavaparikkhayā (sya-all, km) " Saññāviññāṇasaṅkhayā; the finishing of perception and consciousness, Vedanānaṁ nirodhā upasamā, and the cessation and stilling of feelings:
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāya paccabhāsi: Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: “Ye keci rūpā idha vā huraṁ vā, “Whatever forms there are in this world or the world beyond, Ye cantalikkhasmiṁ pabhāsavaṇṇā; and those of shining beauty in the sky, Sabbeva te te namucippasatthā, all of these you praise, Namuci,
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi: Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: “Anatthasaṁhitaṁ ñatvā, “I realized that it’s pointless; yaṁ kiñci amaraṁ tapaṁ; all that mortification in search of immortality amaraṁ tapaṁ → aparaṁ tapaṁ (sya-all, pts1ed, pts2ed, mr) Sabbaṁ natthāvahaṁ hoti, is as futile
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: “Saṁsaraṁ dīghamaddhānaṁ, “Transmigrating for such a long time, Vaṇṇaṁ katvā subhāsubhaṁ; you’ve made forms beautiful and ugly. Alaṁ te tena pāpima, Enough of this, Wicked One!
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi: Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: “Saṁsaraṁ dīghamaddhānaṁ, “Transmigrating for such a long time, vaṇṇaṁ katvā subhāsubhaṁ; you’ve made forms beautiful and ugly. Alaṁ te tena pāpima, Enough of this, Wicked One!
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi: Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: “Yo suññagehāni sevati, “A self-controlled sage frequents Seyyā so muni attasaññato; empty buildings for lodging. Vossajja careyya tattha so, It’s appropriate for such a person
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: “Sacepi kevalaṁ sabbaṁ, “Even if you shake gijjhakūṭaṁ calessasi; this entire Vulture’s Peak, calessasi → caleyyāsi (bj, mr); gaḷeyyasi (sya-all, km) " Neva sammāvimuttānaṁ, the rightly released,
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: “Rūpaṁ vedayitaṁ saññā, “Sights, feeling, and perception, viññāṇaṁ yañca saṅkhataṁ; consciousness and what is chosen: Nesohamasmi netaṁ me, ‘I am not this’ and ‘this is not mine’;
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: “Rūpā saddā rasā gandhā, “Sights, sounds, tastes, smells, phassā dhammā ca kevalā; touches, and ideas, the lot of them— Etaṁ lokāmisaṁ ghoraṁ, this is the dreadful bait
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: “Evañhi dhīrā kubbanti, “This is how the wise act, nāvakaṅkhanti jīvitaṁ; for they don’t long for life. Samūlaṁ taṇhamabbuyha, Having plucked out craving, root and all,
Atha kho āḷavikā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: Then Āḷavikā, knowing that this was Māra the Wicked, replied to him in verse: “Atthi nissaraṇaṁ loke, “There is an escape in the world, paññāya me suphussitaṁ; and I’ve personally experienced it with wisdom. suphussitaṁ → suphassitaṁ (bj) " Pamattabandhu pāpima, O Wicked One, kinsman of the negligent,
Atha kho somā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: Then Somā, knowing that this was Māra the Wicked, replied to him in verse: “Itthibhāvo kiṁ kayirā, “What difference does womanhood make cittamhi susamāhite; when the mind is serene, Ñāṇamhi vattamānamhi, and knowledge is present
Atha kho kisāgotamī bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse: “Accantaṁ mataputtāmhi, “I’ve got over the death of children, purisā etadantikā; and I’m finished with men. Na socāmi na rodāmi, I don’t grieve or lament,
Atha kho vijayā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: Then Vijayā, knowing that this was Māra the Wicked, replied to him in verse: “Rūpā saddā rasā gandhā, “Sights, sounds, tastes, smells, phoṭṭhabbā ca manoramā; and touches so delightful. Niyyātayāmi tuyheva, I hand them right back to you, Māra,
Atha kho uppalavaṇṇā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: Then Uppalavaṇṇā, knowing that this was Māra the Wicked, replied to him in verse: “Sataṁ sahassānipi dhuttakānaṁ, “Even if 100,000 rascals like you Idhāgatā tādisakā bhaveyyuṁ; were to come here, Lomaṁ na iñjāmi na santasāmi, I’d stir not a hair nor panic.
Atha kho selā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi: Then Selā, knowing that this was Māra the Wicked, replied to him in verse: “Nayidaṁ attakataṁ bimbaṁ, “This puppet isn’t self-made, Nayidaṁ attakataṁ → nayidaṁ pakataṁ (sya-all, km) nayidaṁ parakataṁ aghaṁ; nor is this misery made by another. nayidaṁ parakataṁ → nayidaṁ pakataṁ (sya-all, km) " Hetuṁ paṭicca sambhūtaṁ, It comes to be because of a cause,
Atha kho vajirā bhikkhunī “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāhi paccabhāsi: Then Vajirā, knowing that this was Māra the Wicked, replied to him in verse: “Kiṁ nu sattoti paccesi, “Why do you believe there’s such a thing as a ‘sentient being’? māra diṭṭhigataṁ nu te; Māra, is this your theory? Suddhasaṅkhārapuñjoyaṁ, This is just a pile of conditions,
“‘Māro, māro’ti, bhante, vuccati. “Sir, they speak of this thing called ‘Māra’. Kittāvatā nu kho, bhante, māro”ti? How is Māra defined?” “Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati. “When there is form, Rādha, there may be Māra, or the murderer, or the murdered. Tasmātiha tvaṁ, rādha, rūpaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. So you should see form as Māra, the murderer, the murdered, the diseased, the boil, the dart, the misery, the miserable.
“‘māradhammo, māradhammo’ti, bhante, vuccati. “Sir, they speak of this thing called ‘susceptible to Māra’. Katamo nu kho, bhante, māradhammo”ti? What is susceptible to Māra?” “Rūpaṁ kho, rādha, māradhammo, vedanā māradhammo, saññā māradhammo, saṅkhārā māradhammo, viññāṇaṁ māradhammo. “Rādha, form is susceptible to Māra. Feeling, perception, choices, and consciousness are susceptible to Māra. Evaṁ passaṁ …pe… Seeing this …
Ko ca, rādha, māro? And what is Māra? Rūpaṁ kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Form is Māra. You should give up any desire, any greed, any desire and greed for it. Vedanā māro; tatra te chando pahātabbo …pe… Feeling … saññā māro; tatra te chando pahātabbo …pe… Perception …
Ko ca, rādha, māro? And what is Māra? Rūpaṁ kho, rādha, māro; tatra te chando pahātabbo …pe… Form is Māra. You should give up any desire, any greed, any desire and greed for it. … viññāṇaṁ māro; tatra te chando pahātabbo …pe… Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it. yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti. You should give up any desire, any greed, any desire and greed for whatever is Māra.”
“‘māro, māro’ti, bhante, vuccati. “Sir, they speak of this thing called ‘Māra’. Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā”ti? How do we define Māra or what is known as Māra?” “Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṁ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. “Samiddhi, where there is the eye, sights, eye consciousness, and phenomena to be known by eye consciousness, there is Māra or what is known as Māra. Atthi sotaṁ, atthi saddā, atthi sotaviññāṇaṁ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Where there is the ear, sounds, ear consciousness, and phenomena to be known by ear consciousness, there is Māra or what is known as Māra.
ayaṁ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. they’re called a mendicant trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. vasaṁ gato → vasagato (bj-a, sya-a) " Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe…. They’re bound by Māra’s bonds, and the Wicked One can do with them what he wants. Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. There are sounds … smells … tastes … touches … Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— sn35.114 ayaṁ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena …pe…. sn35.114 Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. There are ideas known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati— If a mendicant approves, welcomes, and keep clinging to them, ayaṁ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṁ gato, paṭimukkassa mārapāso. they’re called a mendicant trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato …pe… They’re bound by Māra, and the Wicked One can do with them what he wants. Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati— If a mendicant doesn’t approve, welcome, and keep clinging to them,