Komārakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ ativelaṁ dantavidaṁsakahasitaṁ. Too much laughter, showing the teeth, is regarded as childish. dantavidaṁsakahasitaṁ → dantavidaṁsakaṁ hasitaṁ (bj, pts1ed) " Tasmātiha, bhikkhave, setughāto gīte, setughāto nacce, alaṁ vo dhammappamoditānaṁ sataṁ sitaṁ sitamattāyā”ti. So break off singing and dancing; and when you’re appropriately pleased, it’s enough to simply smile.” " Pañcamaṁ. "
‘ayaṁ puriso paritthīsu parakumārīsu cārittaṁ āpajjīti. ‘This person had sexual relations with women or maidens under someone else’s protection.’ āpajjīti → āpajjati (sya-all, km) Tamenaṁ rājāno gahetvā kāmesumicchācārahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. Then the kings have them arrested for that … Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? Have you ever seen or heard of such a case?” “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Sir, we have seen it and heard of it, and we will hear of it again.”
‘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.’
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Then it will not only be purified, but will be better known as purified.’ Evamevaṁ me ime dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ. In the same way, these qualities are pure and bright in me. Why don’t I go and tell them to the Buddha? Evamevaṁ me → evamme (bj); evameva evaṁ me (sya-all); evaṁ me (pts1ed); evamevaṁ kho me (mr) | gantvā → gahetvā (mr) " Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti. Then these qualities will not only be purified in me, but will be better known as purified.” Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts while on retreat. Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. an7.70 Evamevaṁ me ime dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ. an7.70 Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti. an7.70 “Sādhu sādhu, sāriputta. “Good, good, Sāriputta!
daharatagge ce so ayaṁ kumāro mettaṁ cetovimuttiṁ bhāveyya, api nu kho pāpakammaṁ kareyyā”ti? Suppose a child had developed the heart’s release by love from their childhood on. Would they still do any bad deed?” ayaṁ → ce ayaṁ (sya-all) | api nu kho → api nu so (?) “No hetaṁ, bhante”. “No, sir.” “Akarontaṁ kho pana pāpakammaṁ api nu kho dukkhaṁ phuseyyā”ti? “Not doing any bad deed, would they still experience any suffering?” “No hetaṁ, bhante. “No, sir. daharatagge ce so ayaṁ kumāro upekkhaṁ cetovimuttiṁ bhāveyya, api nu kho pāpakammaṁ kareyyā”ti? Suppose a child had developed the heart’s release by equanimity from their childhood on. Would they still do any bad deed?” “No hetaṁ, bhante”. “No, sir.” “Akarontaṁ kho pana pāpakammaṁ api nu kho dukkhaṁ phuseyyā”ti? “Not doing any bad deed, would they still experience any suffering?” “No hetaṁ, bhante. “No, sir.
‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti. ‘Okkāka must aim the arrow at the crown prince. He will be safe and untouched.’ Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. So King Okkāka aimed the arrow at the crown prince. And he was safe and untouched. Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi. Then the king was terrified, shocked, and awestruck. Scared by the divine punishment, he gave the hand of his daughter Maddarūpī. Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti. Students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy was an eminent sage.” 3. Khattiyaseṭṭhabhāva 3. The Supremacy of the Aristocrats
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
Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the first example that occurred to me. Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a second example occurred to me. Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. Suppose there was a green, sappy log, and it was lying on dry land far from the water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: Then a person comes along with a drill-stick, thinking Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the second example that occurred to me. Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Then a third example occurred to me. Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: Then a person comes along with a drill-stick, thinking Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the third example that occurred to me. Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. ‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and crush mind with mind.’ Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā This was the first knowledge, which I achieved in the first watch of the night. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. ayaṁ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyā This was the third knowledge, which I achieved in the last watch of the night. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Tassa mayhaṁ, rājakumāra, etadahosi: Then it occurred to me, ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. ‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute.
“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,
‘ambho, ayaṁ puriso kulitthīsu kulakumārīsu cārittaṁ āpajji, ‘Mister, that man had sexual relations with the women and maidens of good families. tena naṁ rājāno gahetvā evarūpaṁ kammakāraṇaṁ kārentī’ti. That’s why the rulers arrested him and inflicted such punishment.’ Taṁ kiṁ maññasi, gāmaṇi, What do you think, chief? api nu te evarūpaṁ diṭṭhaṁ vā sutaṁ vā”ti? Have you seen or heard of such a thing?”