About Māra · SN 23.1–23.10

SN 23.1 · About Māra

SN 23.1 · Mārasutta

At Sāvatthī.

Sāvatthinidānaṁ.

Then Venerable Rādha went up to the Buddha, bowed, sat down to one side, and said to him:

Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

“Sir, they speak of this thing called ‘Māra’. How is Māra defined?”

“‘Māro, māro’ti, bhante, vuccati. Kittāvatā nu kho, bhante, māro”ti?

“When there is form, Rādha, there would be Māra, or the murderer, or the murdered. So you should see form as Māra, the murderer, the murdered, the diseased, the boil, the dart, the gloom, the gloominess. Those who see it like this see rightly. When there is feeling … perception … choices … consciousness, there may be Māra, or the murderer, or the murdered. So you should see consciousness as Māra, the murderer, the murdered, the diseased, the boil, the dart, the gloom, the gloominess. Those who see it like this see rightly.”

“Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati. Tasmātiha tvaṁ, rādha, rūpaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. Ye naṁ evaṁ passanti te sammā passanti. Vedanāya sati … saññāya sati … saṅkhāresu sati … viññāṇe sati māro vā assa māretā vā yo vā pana mīyati. Tasmātiha tvaṁ, rādha, viññāṇaṁ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa. Ye naṁ evaṁ passanti, te sammā passantī”ti.

“But sir, what’s the purpose of seeing rightly?”

“Sammādassanaṁ pana, bhante, kimatthiyan”ti?

“Disillusionment is the purpose of seeing rightly.”

“Sammādassanaṁ kho, rādha, nibbidatthaṁ”.

“But what’s the purpose of disillusionment?”

“Nibbidā pana, bhante, kimatthiyā”ti?

“Dispassion is the purpose of disillusionment.”

“Nibbidā kho, rādha, virāgatthā”.

“But what’s the purpose of dispassion?”

“Virāgo pana, bhante, kimatthiyo”ti?

“Freedom is the purpose of dispassion.”

“Virāgo kho, rādha, vimuttattho”.

“But what’s the purpose of freedom?”

“Vimutti pana, bhante, kimatthiyā”ti?

“Extinguishment is the purpose of freedom.”

“Vimutti kho, rādha, nibbānatthā”.

“But sir, what is the purpose of extinguishment?”

“Nibbānaṁ pana, bhante, kimatthiyan”ti?

“Your question goes too far, Rādha. You weren’t able to grasp the limit of questioning. For extinguishment is the objective, destination, and culmination of the spiritual life.”

“Accayāsi, rādha, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. Nibbānogadhañhi, rādha, brahmacariyaṁ vussati, nibbānaparāyanaṁ nibbānapariyosānan”ti.

SN 23.2 · Sentient Beings

SN 23.2 · Sattasutta

At Sāvatthī.

Sāvatthinidānaṁ.

Seated to one side, Venerable Rādha said to the Buddha:

Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

“Sir, they speak of this thing called a ‘sentient being’. How is a sentient being defined?”

“‘satto, satto’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sattoti vuccatī”ti?

“Rādha, when you cling, strongly cling, to desire, greed, relishing, and craving for form, then a being is spoken of. When you cling, strongly cling, to desire, greed, relishing, and craving for feeling … perception … choices … consciousness, then a being is spoken of.

“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati. Vedanāya … saññāya … saṅkhāresu … viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.

Suppose some boys or girls were playing with sandcastles. As long as they’re not rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they cling to them, dally with them, treasure them, and treat them as their own. But when they are rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they scatter, smash, and destroy them with their hands and feet, making them unplayable.

Seyyathāpi, rādha, kumārakā vā kumārikāyo vā paṁsvāgārakehi kīḷanti. Yāvakīvañca tesu paṁsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā, tāva tāni paṁsvāgārakāni allīyanti keḷāyanti dhanāyanti mamāyanti. Yato ca kho, rādha, kumārakā vā kumārikāyo vā tesu paṁsvāgārakesu vigatarāgā honti vigatacchandā vigatapemā vigatapipāsā vigatapariḷāhā vigatataṇhā, atha kho tāni paṁsvāgārakāni hatthehi ca pādehi ca vikiranti vidhamanti viddhaṁsenti vikīḷaniyaṁ karonti.

In the same way, you should scatter, smash, and destroy form, making it unplayable. And you should practice for the ending of craving. You should scatter, smash, and destroy feeling … perception … choices … consciousness, making it unplayable. And you should practice for the ending of craving. For the ending of craving is extinguishment.”

Evameva kho, rādha, tumhepi rūpaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. Vedanaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. Saññaṁ … saṅkhāre vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. Viññāṇaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha taṇhākkhayāya paṭipajjatha. Taṇhākkhayo hi, rādha, nibbānan”ti.

SN 23.3 · The Leash to Existence

SN 23.3 · Bhavanettisutta

At Sāvatthī.

Sāvatthinidānaṁ.

Seated to one side, Venerable Rādha said to the Buddha:

Ekamantaṁ nisinno kho āyasmā rādho bhagavantaṁ etadavoca:

“Sir, they speak of this thing called ‘the cessation of the leash to existence’. What is the leash to existence? And what is the cessation of the leash to existence?”

“‘bhavanettinirodho, bhavanettinirodho’ti, bhante, vuccati. Katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti?

“Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— this is called the leash to existence. Their cessation is the cessation of the leash to existence.

“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā— ayaṁ vuccati bhavanetti. Tesaṁ nirodho bhavanettinirodho.

Any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies— this is called the leash to existence. Their cessation is the cessation of the leash to existence.”

Vedanāya … saññāya … saṅkhāresu … viññāṇe yo chando …pe… adhiṭṭhānābhinivesānusayā— ayaṁ vuccati bhavanetti. Tesaṁ nirodho bhavanettinirodho”ti.

SN 23.4 · Should Be Completely Understood

SN 23.4 · Pariññeyyasutta

At Sāvatthī.

Sāvatthinidānaṁ.

Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

Āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

“Rādha, I will teach you the things that should be completely understood, complete understanding, and the individual who has completely understood. Listen and apply your mind well, I will speak.”

“Pariññeyye ca, rādha, dhamme desessāmi pariññañca pariññātāviṁ puggalañca. Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

“Yes, sir,” Rādha replied. The Buddha said this:

“Evaṁ, bhante”ti kho āyasmā rādho bhagavato paccassosi. Bhagavā etadavoca:

“And what things should be completely understood? Form, feeling, perception, choices, and consciousness. These are called the things that should be completely understood.

“katame ca, rādha, pariññeyyā dhammā? Rūpaṁ kho, rādha, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṁ pariññeyyo dhammo. Ime vuccanti, rādha, pariññeyyā dhammā.

And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.

Katamā ca, rādha, pariññā? Yo kho, rādha, rāgakkhayo dosakkhayo mohakkhayo— ayaṁ vuccati, rādha, pariññā.

And what is the individual who has completely understood? It should be said: a perfected one, the venerable of such name and such clan. This is called the individual who has completely understood.”

Katamo ca, rādha, pariññātāvī puggalo? ‘Arahā’tissa vacanīyaṁ. Yvāyaṁ āyasmā evaṁnāmo evaṅgotto— ayaṁ vuccati, rādha, pariññātāvī puggalo”ti.

SN 23.5 · Ascetics and Brahmins

SN 23.5 · Samaṇasutta

At Sāvatthī.

Sāvatthinidānaṁ.

When Venerable Rādha was seated to one side, the Buddha said to him:

Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

“pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti; na me te, rādha, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.

There are ascetics and brahmins who do truly understand these five grasping aggregates’ gratification, drawback, and escape. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti; te kho me, rādha, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

SN 23.6 · Ascetics and Brahmins (2nd)

SN 23.6 · Dutiyasamaṇasutta

At Sāvatthī.

Sāvatthinidānaṁ.

When Venerable Rādha was seated to one side, the Buddha said to him:

Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness.

“pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho …pe… viññāṇupādānakkhandho.

There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …

Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti …pe…

There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

SN 23.7 · A Stream-Enterer

SN 23.7 · Sotāpannasutta

At Sāvatthī.

Sāvatthinidānaṁ.

When Venerable Rādha was seated to one side, the Buddha said to him:

Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. When a noble disciple truly understands these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape, they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

“pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Yato kho, rādha, ariyasāvako imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— ayaṁ vuccati, rādha, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

SN 23.8 · A Perfected One

SN 23.8 · Arahantasutta

At Sāvatthī.

Sāvatthinidānaṁ.

When Venerable Rādha was seated to one side, the Buddha said to him:

Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

“Rādha, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. A mendicant comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, disappearance, gratification, drawback, and escape. Such a mendicant is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.”

“pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho …pe… viññāṇupādānakkhandho. Yato kho, rādha, bhikkhu imesaṁ pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— ayaṁ vuccati, rādha, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti.

SN 23.9 · Desire and Greed

SN 23.9 · Chandarāgasutta

At Sāvatthī.

Sāvatthinidānaṁ.

When Venerable Rādha was seated to one side, the Buddha said to him:

Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

“Rādha, you should give up any desire, greed, relishing, and craving for form. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

Vedanāya yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saññāya … saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṁ pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati …pe… anuppādadhamman”ti.

SN 23.10 · Desire and Greed (2nd)

SN 23.10 · Dutiyachandarāgasutta

At Sāvatthī.

Sāvatthinidānaṁ.

When Venerable Rādha was seated to one side, the Buddha said to him:

Ekamantaṁ nisinnaṁ kho āyasmantaṁ rādhaṁ bhagavā etadavoca:

“Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ taṁ rūpaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

You should give up any desire, greed, relishing, and craving for feeling … perception … choices … consciousness; and any attraction, grasping, mental fixation, insistence, and underlying tendencies. Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”

Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Saññāya … saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṁ taṁ viññāṇaṁ pahīnaṁ bhavissati ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhamman”ti.