Sambahulasutta

Saṁyutta Nikāya 4.21

Linked Discourses 4.21

3. Tatiyavagga

3. Māra

Sambahulasutta

Several

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā sakkesu viharati silāvatiyaṁ.

At one time the Buddha was staying in the land of the Sakyans near Silāvatī.

Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre appamattā ātāpino pahitattā viharanti.

Now at that time several mendicants were meditating not far from the Buddha, diligent, keen, and resolute.

Atha kho māro pāpimā brāhmaṇavaṇṇaṁ abhinimminitvā mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṁ gahetvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:

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,

“daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu.

“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.

Bhuñjantu bhavanto mānusake kāme.

Enjoy human sensual pleasures.

Mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthā”ti.

Don’t give up what is apparent in the present to chase after what takes effect over time.”

“Na kho mayaṁ, brāhmaṇa, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāma.

“Brahmin, that’s not what we’re doing.

Kālikañca kho mayaṁ, brāhmaṇa, hitvā sandiṭṭhikaṁ anudhāvāma.

We’re giving up what takes effect over time to chase after what is apparent in the present.

Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

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.

Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī”ti.

But this teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

Evaṁ vutte, māro pāpimā sīsaṁ okampetvā jivhaṁ nillāletvā tivisākhaṁ nalāṭe nalāṭikaṁ vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

When they had spoken, Māra the Wicked shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and left leaning on his staff.

Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

Then those mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said,

“idha mayaṁ, bhante, bhagavato avidūre appamattā ātāpino pahitattā viharāma.

Atha kho, bhante, aññataro brāhmaṇo mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṁ gahetvā yena mayaṁ tenupasaṅkami; upasaṅkamitvā amhe etadavoca:

‘daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu.

Bhuñjantu bhavanto mānusake kāme.

Mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthā’ti.

Evaṁ vutte, mayaṁ, bhante, taṁ brāhmaṇaṁ etadavocumha:

‘na kho mayaṁ, brāhmaṇa, sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāma.

Kālikañca kho mayaṁ, brāhmaṇa, hitvā sandiṭṭhikaṁ anudhāvāma.

Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

Sandiṭṭhiko ayaṁ dhammo akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

Evaṁ vutte, bhante, so brāhmaṇo sīsaṁ okampetvā jivhaṁ nillāletvā tivisākhaṁ nalāṭe nalāṭikaṁ vuṭṭhāpetvā daṇḍamolubbha pakkanto”ti.

“Neso, bhikkhave, brāhmaṇo.

“Mendicants, that was no brahmin.

Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.

That was Māra the Wicked who came to pull the wool over your eyes!”

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ gāthaṁ abhāsi:

Then, understanding this matter, on that occasion the Buddha spoke this verse:

“Yo dukkhamaddakkhi yatonidānaṁ,

“When a personage has seen where suffering comes from

Kāmesu so jantu kathaṁ nameyya;

how could they incline toward sensual pleasures?

Upadhiṁ viditvā saṅgoti loke,

Realizing that attachment is a chain in the world,

Tasseva jantu vinayāya sikkhe”ti.

a personage would train to remove it.”