Māra – Daily Sutta Reading

SN 4.22 Samiddhisutta: Samiddhi

On one occasion the Blessed One was dwelling among the Sakyans at Silavati . Now on that occasion the Venerable Samiddhi was dwelling not far from the Blessed One—diligent, ardent, and resolute. Then, while the Venerable Samiddhi was alone in seclusion, a reflection arose in his mind thus: “It is indeed a gain for me, it is well gained by me, that my teacher is the Arahant, the Perfectly Enlightened One! It is indeed a gain for me, it is well gained by me, that I have gone forth in this well-expounded Dhamma and Discipline! It is indeed a gain for me, it is well gained by me, that my companions in the holy life are virtuous, of good character!”

Then Mara the Evil One, having known with his own mind the reflection in the mind of the Venerable Samiddhi, approached him and, not far from him, made a loud noise, frightful and terrifying, as though the earth were splitting open.

Then the Venerable Samiddhi approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened.

The Blessed One said: “That was not the earth splitting open, Samiddhi. That was Mara the Evil One, who had come in order to confound you. Go back, Samiddhi, and dwell diligent, ardent, and resolute.”

“Yes, venerable sir,” the Venerable Samiddhi replied. Then he rose from his seat, paid homage to the Blessed One, and departed, keeping him on the right.

A second time, while the Venerable Samiddhi was alone in seclusion, a reflection arose in his mind … And a second time Mara the Evil One … … made a loud noise, frightful and terrifying, as though the earth were splitting open.

Then the Venerable Samiddhi, having understood, “This is Mara the Evil One,” addressed him in verse:

“I have gone forth out of faith
From the home to the homeless life.
My mindfulness and wisdom are mature,
And my mind well concentrated.
Conjure up whatever forms you wish,
But you will never make me tremble.”

Then Mara the Evil One, realizing, “The bhikkhu Samiddhi knows me,” sad and disappointed, disappeared right there.

Read this translation of Saṁyutta Nikāya 4.22 Samiddhisutta: Samiddhi by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 4.25 Māradhītusutta: Mara’s Daughters

[Note: This sutta appears to be a continuation from here.]

Then Mara the Evil One, having spoken these verses of disappointment in the presence of the Blessed One, went away from that spot and sat down cross-legged on the ground not far from the Blessed One, silent, dismayed, with his shoulders drooping, downcast, brooding, unable to speak, scratching the ground with a stick.

Then Mara’s daughters—Taṇha, Arati, and Raga—approached Mara the Evil One and addressed him in verse:

“Why are you despondent, father?
Who’s the man for whom you grieve?
We’ll catch him with the snare of lust
As they catch the forest elephant.
We’ll bind him tightly and bring him back,
And he’ll be under your control.”

Mara:

“The Arahant, the Fortunate One in the world,
Is not easily drawn by means of lust.
He has gone beyond Mara’s realm:
Therefore I sorrow so bitterly.”

Then Mara’s daughters—Taṇha, Arati, and Raga—approached the Blessed One and said to him: “We serve at your feet, ascetic.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara’s daughters—Taṇha, Arati, and Raga—went off to the side and took counsel: “Men’s tastes are diverse. Suppose we each manifest ourselves in the form of a hundred maidens.” Then Mara’s three daughters, each manifesting herself in the form of a hundred maidens, approached the Blessed One and said to him: “We serve at your feet, ascetic.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara’s daughters went off to the side and again took counsel: “Men’s tastes are diverse. Suppose we each manifest ourselves in the form of a hundred women who have never given birth.” Then Mara’s three daughters, each manifesting herself in the form of a hundred women who have never given birth … in the form of a hundred women who have given birth once … … in the form of a hundred women who have given birth twice … in the form of a hundred women of middle age … in the form of a hundred old women, approached the Blessed One and said to him: “We serve at your feet, ascetic.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara’s daughters—Taṇha, Arati, and Raga—went off to the side and said: “What our father told us is true:

“‘The Arahant, the Fortunate One in the world …
Therefore I sorrow so bitterly.’

“If we had assailed with such tactics any ascetic or brahmin who was not devoid of lust, either his heart would have burst, or he would have vomited hot blood from his mouth, or he would have gone mad or become mentally deranged; or else he would have dried up and withered away and become shrivelled, just as a green reed that has been mowed down would dry up and wither away and become shrivelled.”

Then Mara’s daughters—Taṇha, Arati, and Raga—approached the Blessed One and stood to one side. Standing to one side, Mara’s daughter Taṇha addressed the Blessed One in verse:

“Is it because you are sunk in sorrow
That you meditate in the woods?
Because you’ve lost wealth or pine for it,
Or committed some crime in the village?
Why don’t you make friends with people?
Why don’t you form any intimate ties?”

The Blessed One:

“Having conquered the army of the pleasant and agreeable,
Meditating alone, I discovered bliss,
The attainment of the goal, the peace of the heart.
Therefore I don’t make friends with people,
Nor will I form any intimate ties.”

Then Mara’s daughter Arati addressed the Blessed One in verse:

“How does a bhikkhu here often dwell
That, five floods crossed, he here has crossed the sixth?
How does he meditate so sensual perceptions
Are kept at bay and fail to grip him?”

The Blessed One:

“Tranquil in body, in mind well liberated,
Not generating, mindful, homeless,
Knowing Dhamma, meditating thought-free,
He does not erupt, or drift, or stiffen.

“When a bhikkhu here often dwells thus,
With five floods crossed, he here has crossed the sixth.
When he meditates thus, sensual perceptions
Are kept at bay and fail to grip him.”

Then Mara’s daughter Raga addressed the Blessed One in verse:

“He has cut off craving, faring with his group and order;
Surely many other beings will cross.
Alas, this homeless one will snatch many people
And lead them away beyond the King of Death.”

The Blessed One:

“Truly the Tathagatas, the great heroes,
Lead by means of the true Dhamma.
When they are leading by means of the Dhamma,
What envy can there be in those who understand?”

Then Mara’s daughters—Taṇha, Arati, and Raga—approached Mara the Evil One. Mara saw them coming in the distance and addressed them in verses:

“Fools! You tried to batter a mountain
With the stalks of lotus flowers,
To dig up a mountain with your nails,
To chew iron with your teeth.

“As if, having lifted a rock with your head,
You sought a foothold in the abyss;
As if you struck a stump with your breast,
You part from Gotama disappointed.”

They had come to him glittering with beauty—
Taṇha, Arati, and Raga—
But the Teacher swept them away right there
As the wind, a fallen cotton tuft.

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SN 35.248 Yavakalāpisutta: The Sheaf of Barley

“Mendicants, suppose a sheaf of barley was placed at a crossroads. Then six people would come along carrying flails, and started threshing the sheaf of barley. So that sheaf of barley would be thoroughly threshed by those six flails. Then a seventh person would come along carrying a flail, and they’d give the sheaf of barley a seventh threshing. So that sheaf of barley would be even more thoroughly threshed by that seventh flail.

In the same way, an unlearned ordinary person is struck in the eye by both pleasant and unpleasant sights. They’re struck in the ear … nose … tongue … body … mind by both pleasant and unpleasant ideas. And if that unlearned ordinary person has intentions regarding rebirth into a new state of existence in the future, that silly person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.

Once upon a time, a battle was fought between the gods and the titans. Then Vepacitti, lord of titans, addressed the titans, ‘My good sirs, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

Meanwhile, Sakka, lord of gods, addressed the gods of the Thirty-Three, ‘My good sirs, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Justice of the gods.’

In that battle the gods won and the titans lost. So the gods of the Thirty-Three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Justice of the gods.

And there Vepacitti remained bound by his limbs and neck. That is, until he thought, ‘It’s the gods who are principled, while the titans are unprincipled. Now I belong right here in the castle of the gods.’ Then he found himself freed from the bonds on his limbs and neck. He entertained himself, supplied and provided with the five kinds of heavenly sensual stimulation.

But when he thought, ‘It’s the titans who are principled, while the gods are unprincipled. Now I will go over there to the citadel of the titans,’ he found himself bound by his limbs and neck, and the five kinds of heavenly sensual stimulation disappeared.

That’s how subtly Vepacitti was bound. But the bonds of Māra are even more subtle than that. When you conceive, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.

These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Conceit is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart that does not conceive.’

These are all disturbances: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Disturbances are a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of disturbances.’

These are all tremblings: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Trembling is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of tremblings.’

These are all proliferations: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Proliferation is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart free of proliferation.’

These are all conceits: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’ Conceit is a disease, a boil, a dart. So mendicants, you should train yourselves like this: ‘We will live with a heart that has struck down conceit.’”

Read this translation of Saṁyutta Nikāya 35.248 Yavakalāpisutta: The Sheaf of Barley by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 4.18 Piṇḍasutta: Alms

On one occasion the Blessed One was dwelling among the Magadhans at the brahmin village of Pañcasala. Now on that occasion the gift-festival of the young people was being held at the brahmin village of Pañcasala. Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Pañcasala for alms. Now on that occasion Mara the Evil One had taken possession of the brahmin householders of Pañcasala, inciting in them the thought, “Don’t let the ascetic Gotama get alms.”

Then the Blessed One left Pañcasala with his bowl just as cleanly washed as it was when he entered it for alms. Then Mara the Evil One approached the Blessed One and said to him: “Maybe you got alms, ascetic?”

“Was it you, Evil One, who saw to it that I didn’t get alms?”

“Then, venerable sir, let the Blessed One enter Pañcasala a second time for alms. I will see to it that the Blessed One gets alms.”

The Blessed One:

“You have produced demerit, Mara,
Having assailed the Tathagata.
Do you really think, O Evil One,
‘My evil does not ripen’?

“Happily indeed we live,
We who own nothing at all.
We shall dwell feeding on rapture
Like the devas of Streaming Radiance.”

Then Mara the Evil One … disappeared right there.

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Snp 3.2 Padhānasutta: Striving

[Note: Namucī is another name for Māra.]

“During my time of resolute striving
back on the bank of the Nerañjara River,
I was meditating very hard
for the sake of finding sanctuary from the yoke.

Namucī approached,
speaking words of kindness:
‘You’re thin, discolored,
on the verge of death.

Death has a thousand parts of you,
one fraction is left to life.
Live sir! Life is better!
Living, you can make merits.

While leading the spiritual life
and serving the sacred flame,
you can pile up abundant merit—
so what will striving do for you?

Hard to walk is the path of striving,
hard to do, a hard challenge to win.’”
These are the verses Māra spoke
as he stood beside the Buddha.

When Māra had spoken in this way,
the Buddha said this:
“O Wicked One, kinsman of the negligent,
you’re here for your own purpose.

I have no need for
the slightest bit of merit.
Those with need for merit
are fit for Māra to address.

I have faith and energy too,
and wisdom is found in me.
When I am so resolute,
why do you beg me to live?

The rivers and streams
might be dried by the wind,
so why, when I am resolute,
should it not dry up my blood?

And while the blood is drying up,
the bile and phlegm dry too.
And as my muscles waste away,
my mind grows more serene.
And all the stronger grow mindfulness
and wisdom and immersion.

As I meditate like this,
having attained the supreme feeling,
my mind has no interest in sensual pleasures:
behold a being’s purity!

Sensual pleasures are your first army,
the second is called discontent,
hunger and thirst are the third,
and the fourth is said to be craving.

Your fifth is dullness and drowsiness,
the sixth is said to be cowardice,
your seventh is doubt,
contempt and obstinacy are your eighth.

Profit, praise, and honor,
and misbegotten fame;
the extolling of oneself
while scorning others.

This is your army, Namucī,
the strike force of the Dark One.
Only a hero can defeat it,
but in victory there lies bliss.

Let me gird myself—
so what if I die!
I’d rather die in battle
than live on in defeat.

Here some ascetics and brahmins
are swallowed up, not to be seen again.
And they do not know the path
traveled by those true to their vows.

Seeing Māra ready on his mount,
surrounded by his bannered forces,
I shall meet them in battle—
they’ll never make me retreat!

That army of yours has never been beaten
by the world with all its gods.
Yet I shall smash it with wisdom,
like an unfired pot with a stone.

Having brought my thoughts under control,
and established mindfulness well,
I shall wander from country to country,
guiding many disciples.

Diligent and resolute,
following my instructions,
they will proceed despite your will,
to where there is no sorrow.”

“For seven years I followed
step by step behind the Blessed One.
I found no vulnerability
in the mindful Awakened One.

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.”

So stricken with sorrow
that his harp dropped from his armpit,
that spirit, downcast,
vanished right there.

Read this translation of Snp 3.2 Padhānasutta: Striving by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 35.230 Bāḷisikopamasutta: The Fisherman Simile

“Bhikkhus, suppose a fisherman would cast a baited hook into a deep lake, and a fish on the lookout for food would swallow it. That fish who has thus swallowed the fisherman’s hook would meet with calamity and disaster, and the fisherman could do with it as he wishes. So too, bhikkhus, there are these six hooks in the world for the calamity of beings, for the slaughter of living beings.

“There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, he is called a bhikkhu who has swallowed Mara’s hook. He has met with calamity and disaster, and the Evil One can do with him as he wishes.

“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable … tantalizing. If a bhikkhu seeks delight in them … the Evil One can do with him as he wishes.

“There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu does not seek delight in them, does not welcome them, and does not remain holding to them, he is called a bhikkhu who has not swallowed Mara’s hook, who has broken the hook, demolished the hook. He has not met with calamity and disaster, and the Evil One cannot do with him as he wishes.

“There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable … tantalizing. If a bhikkhu does not seek delight in them … the Evil One cannot do with him as he wishes.”

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SN 5.6 Cālāsutta: Cala

At Savatthi. Then, in the morning, the bhikkhuni Cala dressed … she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One approached the bhikkhuni Cala and said to her: “What don’t you approve of, bhikkhuni?”

“I don’t approve of birth, friend.”

“Why don’t you approve of birth?
Once born, one enjoys sensual pleasures.
Who now has persuaded you of this:
‘Bhikkhuni, don’t approve of birth’?”

The bhikkhuni Cala:

“For one who is born there is death;
Once born, one encounters sufferings—
Bondage, murder, affliction—
Hence one shouldn’t approve of birth.

“The Buddha has taught the Dhamma,
The transcendence of birth;
For the abandoning of all suffering
He has settled me in the truth.

“As to those beings who fare amidst form,
And those who abide in the formless—
Not having understood cessation,
They come again to renewed existence.”

Then Mara the Evil One, realizing, “The bhikkhuni Cala knows me,” sad and disappointed, disappeared right there.

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SN 4.1 Tapokammasutta: Austere Practice

Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Nerañjara at the foot of the Goatherd’s Banyan Tree just after he had become fully enlightened. Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “I am indeed freed from that gruelling asceticism! It is good indeed that I am freed from that useless gruelling asceticism! It is good that, steady and mindful, I have attained enlightenment!”

Then Mara the Evil One, having known with his own mind the reflection in the Blessed One’s mind, approached the Blessed One and addressed him in verse:

“Having deviated from the austere practice
By which men purify themselves,
Being impure, you think you’re pure:
You have missed the path to purity.”

Then the Blessed One, having understood, “This is Mara the Evil One,” replied to him in verses:

“Having known as useless any austerity
Aimed at the immortal state,
That all such penances are futile
Like oars and rudder on dry land,

By developing the path to enlightenment—
Virtue, concentration, and wisdom—
I have attained supreme purity:
You’re defeated, End-maker!”

Then Mara the Evil One, realizing, “The Blessed One knows me, the Fortunate One knows me,” sad and disappointed, disappeared right there.

Read this translation of Saṁyutta Nikāya 4.1 Tapokammasutta: Austere Practice by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 35.240 Kummopamasutta: The Simile of the Tortoise

“Once upon a time, mendicants, a tortoise was grazing along the bank of a river in the afternoon. At the same time, a jackal was also hunting along the river bank. The tortoise saw the jackal off in the distance hunting, so it drew its limbs and neck inside its shell, and kept passive and silent.

But the jackal also saw the tortoise off in the distance grazing. So it went up to the tortoise and waited nearby, thinking, ‘When that tortoise sticks one or other of its limbs or neck out from its shell, I’ll grab it right there, rip it out, and eat it!’

But when that tortoise didn’t stick one or other of its limbs or neck out from its shell, the jackal left disappointed, since it couldn’t find a vulnerability.

In the same way, Māra the Wicked is always waiting nearby, thinking: ‘Hopefully I can find a vulnerability in the eye, ear, nose, tongue, body, or mind.’ That’s why you should live with sense doors guarded.

When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of sight, and achieving its restraint.

When you hear a sound with your ears …

When you smell an odor with your nose …

When you taste a flavor with your tongue …

When you feel a touch with your body …

When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint.

When you live with your sense doors guarded, Māra will leave you disappointed, since he can’t find a vulnerability, just like the jackal left the tortoise.

A mendicant should collect their thoughts
as a tortoise draws its limbs into its shell.
Independent, not disturbing others,
quenched: they wouldn’t blame anyone.”

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Thag 1.7 Bhalliyattheragāthā: Bhalliya

He has swept away the army of the King of Death,
as a fragile bridge of reeds by a great flood.
Victorious since his fears have vanished:
tame and steadfast, he has become extinguished.

That is how this verse was recited by the senior venerable Bhalliya.

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SN 5.10 Vajirāsutta: Vajira

At Savatthi. Then, in the morning, the bhikkhuni Vajira dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men’s Grove for the day’s abiding. Having plunged into the Blind Men’s Grove, she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Vajira, desiring to make her fall away from concentration, approached her and addressed her in verse:

“By whom has this being been created?
Where is the maker of the being?
Where has the being arisen?
Where does the being cease?”

Then it occurred to the bhikkhuni Vajira: “Now who is this that recited the verse—a human being or a nonhuman being?” Then it occurred to her: “This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration.”

Then the bhikkhuni Vajira, having understood, “This is Mara the Evil One,” replied to him in verses:

“Why now do you assume ‘a being’?
Mara, is that your speculative view?
This is a heap of sheer formations:
Here no being is found.

“Just as, with an assemblage of parts,
The word ‘chariot’ is used,
So, when the aggregates exist,
There is the convention ‘a being.’

“It’s only suffering that comes to be,
Suffering that stands and falls away.
Nothing but suffering comes to be,
Nothing but suffering ceases.”

Then Mara the Evil One, realizing, “The bhikkhuni Vajira knows me,” sad and disappointed, disappeared right there.

Read this translation of Saṁyutta Nikāya 5.10 Vajirāsutta: Vajira by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 34 Cūḷagopālakasutta: The Shorter Discourse on the Cowherd

So I have heard. At one time the Buddha was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges river. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Once upon a time, mendicants, there was an unintelligent Magadhan cowherd. In the last month of the rainy season, without inspecting the near shore or the far shore, he drove his cattle across a place with no ford on the Ganges river to the the northern shore among the Suvidehans.

But the cattle bunched up in mid-stream and came to ruin right there. Why is that? Because the unintelligent cowherd failed to inspect the shores before driving the cattle across at a place with no ford. In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s domain and its opposite, and unskilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering.

Once upon a time, mendicants, there was an intelligent Magadhan cowherd. In the last month of the rainy season, after inspecting the near shore and the far shore, he drove his cattle across a ford on the Ganges river to the northern shore among the Suvidehans.

First he drove across the bulls, the fathers and leaders of the herd. They breasted the stream of the Ganges and safely reached the far shore. Then he drove across the strong and tractable cattle. They too breasted the stream of the Ganges and safely reached the far shore. Then he drove across the bullocks and heifers. They too breasted the stream of the Ganges and safely reached the far shore. Then he drove across the calves and weak cattle. They too breasted the stream of the Ganges and safely reached the far shore. Once it happened that a baby calf had just been born. Urged on by its mother’s lowing, even it managed to breast the stream of the Ganges and safely reach the far shore. Why is that? Because the intelligent cowherd inspected both shores before driving the cattle across at a ford.

In the same way, there are ascetics and brahmins who are skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting welfare and happiness.

Just like the bulls, fathers and leaders of the herd, who crossed the Ganges to safety are the mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Having breasted Māra’s stream, they have safely crossed over to the far shore.

Just like the strong and tractable cattle who crossed the Ganges to safety are the mendicants who, with the ending of the five lower fetters, are reborn spontaneously. They’re extinguished there, and are not liable to return from that world. They too, having breasted Māra’s stream, will safely cross over to the far shore.

Just like the bullocks and heifers who crossed the Ganges to safety are the mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. They too, having breasted Māra’s stream, will safely cross over to the far shore.

Just like the calves and weak cattle who crossed the Ganges to safety are the mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening. They too, having breasted Māra’s stream, will safely cross over to the far shore.

Just like the baby calf who had just been born, but, urged on by its mother’s lowing, still managed to cross the Ganges to safety are the mendicants who are followers of teachings, followers by faith. They too, having breasted Māra’s stream, will safely cross over to the far shore.

Mendicants, I am skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“This world and the other world
have been clearly explained by one who knows;
as well as Māra’s reach,
and what’s out of Death’s reach.

Directly knowing the whole world,
the Buddha who understands
has opened the door to freedom from death,
for finding the sanctuary, extinguishment.

The Wicked One’s stream has been cut,
it’s blown away and mown down.
Be full of joy, mendicants,
set your heart on sanctuary!”

Read this translation of Majjhima Nikāya 34 Cūḷagopālakasutta: The Shorter Discourse on the Cowherd by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 51.10 Cetiyasutta: At the Cāpāla Shrine

So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from almsround, he addressed Venerable Ānanda: “Ānanda, get your sitting cloth. Let’s go to the Cāpāla shrine for the day’s meditation.”

“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.

Then the Buddha went up to the Cāpāla shrine, and sat down on the seat spread out. Ānanda bowed to the Buddha and sat down to one side. The Buddha said to him:

“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

For a second time … and for a third time, the Buddha said to Ānanda:

Then the Buddha said to him, “Go now, Ānanda, at your convenience.”

“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.

And then, not long after Ānanda had left, Māra the Wicked went up to the the Buddha and said to him:

“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their own tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’

Today you do have such monk disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’ …

Today you do have such nun disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until I have layman disciples … and laywoman disciples who are competent, educated, assured, learned …’ …

Today you do have such layman and laywoman disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.

Sir, you once made this statement: ‘Wicked One, I shall not become fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.”

When this was said, the Buddha said to Māra, “Relax, Wicked One. The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.”

So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Comparing the incomparable
with the creation of prolonged life,
the sage surrendered the life force.
Happy inside, serene,
he shattered self-creation like a suit of armor.”

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SN 4.12 Kinnusīhasutta: Lion

On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park. Now on that occasion the Blessed One was teaching the Dhamma while surrounded by a large assembly.

Then it occurred to Mara the Evil One: “This ascetic Gotama is teaching the Dhamma while surrounded by a large assembly. Let me approach the ascetic Gotama in order to confound them.”

Then Mara the Evil One approached the Blessed One and addressed him in verse:

“Why now do you roar like a lion,
Confident in the assembly?
For there is one who’s a match for you,
So why think yourself the victor?”

The Blessed One:

“The great heroes roar their lion’s roar
Confident in the assemblies—
The Tathagatas endowed with the powers
Have crossed over attachment to the world.”

Then Mara the Evil One … disappeared right there.

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SN 23.1 Mārasutta: About Māra

At Sāvatthī.

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

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

“When there is form, Rādha, there may 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 misery, the miserable. 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 misery, the miserable. Those who see it like this see rightly.”

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

“Disillusionment is the purpose of seeing rightly.”

“But what’s the purpose of disillusionment?”

“Dispassion is the purpose of disillusionment.”

“But what’s the purpose of dispassion?”

“Freedom is the purpose of dispassion.”

“But what’s the purpose of freedom?”

“Extinguishment is the purpose of freedom.”

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

“Your question goes too far, Rādha. You couldn’t figure out the limit of questions. For extinguishment is the culmination, destination, and end of the spiritual life.”

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SN 5.1 Āḷavikāsutta: Aḷavika

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park.

Then, in the morning, the bhikkhuni Aḷavika dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men’s Grove seeking seclusion.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Aḷavika, desiring to make her fall away from seclusion, approached her and addressed her in verse:

“There is no escape in the world,
So what will you do with seclusion?
Enjoy the delights of sensual pleasure:
Don’t be remorseful later!”

Then it occurred to the bhikkhuni Aḷavika: “Now who is it that recited the verse—a human being or a nonhuman being?” Then it occurred to her: “This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from seclusion.”

Then the bhikkhuni Aḷavika, having understood, “This is Mara the Evil One,” replied to him in verses:

“There is an escape in the world
Which I have closely touched with wisdom.
O Evil One, kinsman of the negligent,
You do not know that state.

“Sensual pleasures are like swords and stakes;
The aggregates like their chopping block.
What you call sensual delight
Has become for me nondelight.”

Then Mara the Evil One, realizing, “The bhikkhuni Aḷavika knows me,” sad and disappointed, disappeared right there.

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SN 4.16 Pattasutta: Almsbowls

At Savatthi. Now on that occasion the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk concerning the five aggregates subject to clinging. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole minds to it.

Then it occurred to Mara the Evil One: “This ascetic Gotama is instructing, exhorting, inspiring, and gladdening the bhikkhus … who are applying their whole minds to it. Let me approach the ascetic Gotama in order to confound them.”

Now on that occasion a number of almsbowls had been put out in the open. Then Mara the Evil One manifested himself in the form of an ox and approached those almsbowls. Then one bhikkhu said to another: “Bhikkhu, bhikkhu! That ox may break the almsbowls.” When this was said, the Blessed One said to that bhikkhu: “That is not an ox, bhikkhu. That is Mara the Evil One, who has come here in order to confound you.”

Then the Blessed One, having understood, “This is Mara the Evil One,” addressed Mara the Evil One in verses:

“Form, feeling, and perception,
Consciousness, and formations—
‘I am not this, this isn’t mine,’
Thus one is detached from it.

“Though they seek him everywhere,
Mara and his army do not find him:
The one thus detached, secure,
Who has gone beyond all ’fetters.”

Then Mara the Evil One … disappeared right there.

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SN 17.2 Baḷisasutta: A Hook

At Sāvatthī.

“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary from the yoke.

Suppose a fisherman was to cast a baited hook into a deep lake. Seeing the bait, a fish would swallow it. And so the fish that swallowed the hook would meet with tragedy and disaster, and the fisherman can do what he wants with it.

‘Fisherman’ is a term for Māra the Wicked. ‘Hook’ is a term for possessions, honor, and popularity. Whoever enjoys and likes arisen possessions, honor, and popularity is called a mendicant who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.

So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary from the yoke.

So you should train like this: ‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’ That’s how you should train.”

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SN 5.5 Uppalavaṇṇāsutta: Uppalavaṇṇa

At Savatthi. Then, in the morning, the bhikkhuni Uppalavaṇṇa dressed … she stood at the foot of a sal tree in full flower.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Uppalavaṇṇa, desiring to make her fall away from concentration, approached her and addressed her in verse:

“Having gone to a sal tree with flowering top,
You stand at its foot all alone, bhikkhuni.
There is none whose beauty rivals yours:
Foolish girl, aren’t you afraid of rogues?”

Then it occurred to the bhikkhuni Uppalavaṇṇa: “Now who is this…? This is Mara the Evil One … desiring to make me fall away from concentration.”

Then the bhikkhuni Uppalavaṇṇa, having understood, “This is Mara the Evil One,” replied to him in verses:

“Though a hundred thousand rogues
Just like you might come here,
I stir not a hair, I feel no terror;
Even alone, Mara, I don’t fear you.

“I can make myself disappear
Or I can enter inside your belly.
I can stand between your eyebrows
Yet you won’t catch a glimpse of me.

“I am the master of my mind,
The bases of power are well developed;
I am freed from all bondage,
Therefore I don’t fear you, friend.”

Then Mara the Evil One, realizing, “The bhikkhuni Uppalavaṇṇa knows me,” sad and disappointed, disappeared right there.

Note: Arahant Uppalavaṇṇā was one of the two chief bhikkhuni disciples and foremost having psychic powers.

Read this translation of Saṁyutta Nikāya 5.5 Uppalavaṇṇāsutta: Uppalavaṇṇa by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 19 Dvedhāvitakkasutta: Two Kinds of Thought

“…Suppose, bhikkhus, that in a wooded range there was a great low-lying marsh near which a large herd of deer lived. Then a man appeared desiring their ruin, harm, and bondage, and he closed off the safe and good path to be traveled joyfully, and he opened up a false path, and he put out a decoy and set up a dummy so that the large herd of deer might later come upon calamity, disaster, and loss. But another man came desiring their good, welfare, and protection, and he reopened the safe and good path that led to their happiness, and he closed off the false path, and he removed the decoy and destroyed the dummy, so that the large herd of deer might later come to growth, increase, and fulfilment.

“Bhikkhus, I have given this simile in order to convey a meaning. This is the meaning: ‘The great low-lying marsh’ is a term for sensual pleasures. ‘The large herd of deer’ is a term for beings. ‘The man desiring their ruin, harm, and bondage’ is a term for Māra the Evil One. ‘The false path’ is a term for the wrong eightfold path, that is: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. ‘The decoy’ is a term for delight and lust. ‘The dummy’ is a term for ignorance. ‘The man desiring their good, welfare, and protection’ is a term for the Tathāgata, accomplished and fully enlightened. ‘The safe and good path to be traveled joyfully’ is a term for the Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“So, bhikkhus, the safe and good path to be traveled joyfully has been reopened by me, the wrong path has been closed off, the decoy removed, the dummy destroyed.

“What should be done for his disciples out of compassion by a teacher who seeks their welfare and has compassion for them, that I have done for you, bhikkhus. There are these roots of trees, these empty huts. Meditate, bhikkhus, do not delay or else you will regret it later. This is our instruction to you.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

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SN 22.63 Upādiyamānasutta: When You Grasp

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“When you grasp, mendicant, you’re bound by Māra. Not grasping, you’re free from the Wicked One.”

“Understood, Blessed One! Understood, Holy One!”

“But how do you see the detailed meaning of my brief statement?”

“Sir, when you grasp form you’re bound by Māra. Not grasping, you’re free from the Wicked One. When you grasp feeling … perception … choices … consciousness, you’re bound by Māra. Not grasping, you’re free from the Wicked One.

That’s how I understand the detailed meaning of the Buddha’s brief statement.”

“Good, good, mendicant! It’s good that you understand the detailed meaning of what I’ve said in brief like this.

When you grasp form you’re bound by Māra. Not grasping, you’re free from the Wicked One. When you grasp feeling … perception … choices … consciousness, you’re bound by Māra. Not grasping, you’re free from the Wicked One.

This is how to understand the detailed meaning of what I said in brief.”

And then that mendicant approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And that mendicant became one of the perfected.

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SN 5.7 Upacālāsutta: Upacala

At Savatthi. Then, in the morning, the bhikkhuni Upacala dressed … she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One approached the bhikkhuni Upacala and said to her: “Where do you wish to be reborn, bhikkhuni?”

“I do not wish to be reborn anywhere, friend.”

“There are Tavatiṁsa and Yama devas,
And devatās of the Tusita realm,
Devas who take delight in creating,
And devas who exercise control.
Direct your mind there to those realms
And you’ll experience delight.”

The bhikkhuni Upacala:

“There are Tavatiṁsa and Yama devas,
And devatās of the Tusita realm,
Devas who take delight in creating,
And devas who exercise control.
They are still bound by sensual bondage,
They come again under Mara’s control.

“All the world is on fire,
All the world is burning,
All the world is ablaze,
All the world is quaking.

“That which does not quake or blaze,
That to which worldlings do not resort,
Where there is no place for Mara:
That is where my mind delights.”

Then Mara the Evil One, realizing, “The bhikkhuni Upacala knows me, sad and disappointed, disappeared right there.

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Dhp 337 From… Taṇhāvagga

I say this to you, good people,
all those who have gathered here:
dig up the root of craving,
as you’d dig up grass in search of roots.
Don’t let Māra break you again and again,
like a stream breaking a reed.

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SN 4.8 Nandatisutta: He Delights

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapiṇḍika’s Park.

Then Mara the Evil One approached the Blessed One and recited this verse in the presence of the Blessed One:

“One who has sons delights in sons,
One with cattle delights in cattle.
Acquisitions truly are a man’s delight;
Without acquisitions one does not delight.”

The Blessed One:

“One who has sons sorrows over sons,
One with cattle sorrows over cattle.
Acquisitions truly are a man’s sorrow;
Without acquisitions one does not sorrow.”

Then Mara the Evil One … disappeared right there.

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SN 5.4 Vijayāsutta: Vijaya

At Savatthi. Then, in the morning, the bhikkhuni Vijaya dressed … she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Vijaya, desiring to make her fall away from concentration, approached her and addressed her in verse:

“You are so young and beautiful,
And I too am a youth in my prime.
Come, noble lady, let us rejoice
With the music of a fivefold ensemble.”

Then it occurred to the bhikkhuni Vijaya: “Now who is this…? This is Mara the Evil One … desiring to make me fall away from concentration.”

Then the bhikkhuni Vijaya, having understood, “This is Mara the Evil One,” replied to him in verses:

“Forms, sounds, tastes, odours,
And delightful tactile objects—
I offer them right back to you,
For I, O Mara, do not need them.

“I am repelled and humiliated
By this foul, putrid body,
Subject to break up, fragile:
I’ve uprooted sensual craving.

“As to those beings who fare amidst form,
And those who abide in the formless,
And those peaceful attainments too:
Everywhere darkness has been destroyed.”

Then Mara the Evil One, realizing “The bhikkhuni Vijaya knows me,” sad and disappointed, disappeared right there.

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MN 119 From… Kāyagatāsatisutta: Mindfulness of the Body

…Anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization. Anyone who brings into their mind the great ocean includes all of the streams that run down into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.

When a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them. Suppose a person were to throw a heavy stone ball at a mound of wet clay.

What do you think, mendicants? Would that heavy stone ball find an entry into that mound of wet clay?”

“Yes, sir.”

“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.

Suppose there was a dried up, withered log. Then a person comes along with a drill-stick, thinking to light a fire and produce heat.

What do you think, mendicants? By drilling the stick against that dried up, withered log, could they light a fire and produce heat?”

“Yes, sir.”

“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.

Suppose a water jar was placed on a stand, empty and hollow. Then a person comes along with a load of water.

What do you think, mendicants? Could that person pour water into the jar?”

“Yes, sir.”

“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.

When a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.

Suppose a person were to throw a light ball of string at a door-panel made entirely of hardwood.

What do you think, mendicants? Would that light ball of string find an entry into that door-panel made entirely of hardwood?”

“No, sir.”

“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.

Suppose there was a green, sappy log. Then a person comes along with a drill-stick, thinking to light a fire and produce heat.

What do you think, mendicants? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

“No, sir.”

“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them. Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. Then a person comes along with a load of water.

What do you think, mendicants? Could that person pour water into the jar?”

“No, sir.”

“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.

When a mendicant has developed and cultivated mindfulness of the body, they extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.…

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AN 4.15 Paññattisutta: Proclamations

“Bhikkhus, there are these four proclamations of the foremost. What four?

(1) “The foremost of those with bodies is Rāhu, lord of the asuras. (2) The foremost of those who enjoy sensual pleasures is King Mandhātā. (3) The foremost of those who exercise authority is Māra the Evil One. (4) In this world with its devas, Māra, and Brahmā, among this population with its ascetics and brahmins, its devas and humans, the Tathāgata, the Arahant, the Perfectly Enlightened One is declared foremost. These are the four proclamations of those who are foremost.”

Rāhu is the foremost of those with bodies,
Mandhātā, of those enjoying sense pleasures;
Māra is the foremost of rulers,
blazing with power and glory.

In this world together with its devas
above, across, and below,
as far as the world extends,
the Buddha is declared foremost.

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SN 4.9 Paṭhamaāyusutta: Life Span (1st)

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 life span 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 Buddha:

“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.

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SN 46.43 Mārasutta: About Māra

“Mendicants, I will teach you a path for crushing Māra’s army. Listen …

And what is that path? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. This is the path for crushing Māra’s army.”

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SN 5.2 Somāsutta: Soma

At Savatthi. Then, in the morning, the bhikkhuni Soma dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men’s Grove for the day’s abiding. Having plunged into the Blind Men’s Grove, she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Soma, desiring to make her fall away from concentration, approached her and addressed her in verse:

“That state so hard to achieve
Which is to be attained by the seers,
Can’t be attained by a woman
With her two-fingered wisdom.”

Then it occurred to the bhikkhuni Soma: “Now who is this that recited the verse—a human being or a nonhuman being?” Then it occurred to her: “This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration.”

Then the bhikkhuni Soma, having understood, “This is Mara the Evil One,” replied to him in verses:

“What does womanhood matter at all
When the mind is concentrated well,
When knowledge flows on steadily
As one sees correctly into Dhamma.

“One to whom it might occur,
‘I’m a woman’ or ‘I’m a man’
Or ‘I’m anything at all’—
Is fit for Mara to address.”

Then Mara the Evil One, realizing, “The bhikkhuni Soma knows me,” sad and disappointed, disappeared right there.

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SN 4.7 Supatisutta: Sleep

On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, when the night was fading, the Blessed One, having spent much of the night walking back and forth in the open, washed his feet, entered his dwelling, and lay down on his right side in the lion’s posture, with one leg overlapping the other, mindful and clearly comprehending, having attended to the idea of rising.

Then Mara the Evil One approached the Blessed One and addressed him in verse:

“What, you sleep? Why do you sleep?
What’s this, you sleep like a wretch?
Thinking ‘The hut’s empty’ you sleep:
What’s this, you sleep when the sun has risen?”

The Blessed One:

“Within him craving no longer lurks,
Entangling and binding, to lead him anywhere;
With the destruction of all acquisitions
The Awakened One sleeps:
Why should this concern you, Mara?”

Then Mara the Evil One … disappeared right there.

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