“When, resolutely set upon |striving::making effort, exerting [padhāna]|,
I went to the |Nerañjarā::a river in ancient India, now identified with the modern Phalgu River or its tributary the Niranjana River, lit. the river with pure, clean water [nerañjarā]| river;
As I was meditating with intense exertion,
for |the attainment of::reaching [patti]| security from bondage—
|Namucī::name of Māra, lit. does not free [namucī]| approached me,
speaking words of sympathy:
‘You are thin, discolored,
you’re on the verge of death.
A thousand parts belong to death,
one fraction of your life remains;
Live, sir, life is better,
while living, make merits!
While you’re living the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|,
and performing fire sacrifice;
abundant merit is accumulated.
What will you gain through striving?
Hard to tread is the path of striving,
hard to practice, and even harder to fulfill.’”
Speaking these verses, Māra stood,
in the presence of the Buddha.
When Māra had spoken in such a way,
the Blessed One said this to him:
“Kinsman of the |negligent::inattentive, careless, intoxicated [pamatta]|, |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|,
you have come here with a purpose.
I do not see a need,
even for the slightest merit.
It is fitting for Māra to speak,
to those who have need of merits.
I have |faith::confidence, conviction, trust [saddha]|, and I have |energy::willpower, determination [vīriya]|,
and |wisdom::distinctive knowledge, discernment [paññā]| too is present in me;
When I am so resolute,
why do you ask me to [cling to] life?
This wind could |parch::dry up, evaporate [visosayati]|,
even the rivers’ |currents::streams [sotā]|;
So why, when I am so resolute,
should it not dry up my blood?
When the blood is drying up,
bile and phlegm also wither away;
Even as the flesh decays,
the mind becomes ever more |serene::bright, clear [pasīdati]|;
With growing |mindfulness::full awareness and recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| and wisdom,
my |collectedness::stability of mind, stillness of mind, mental composure [samādhi]| persists.
While I am dwelling in such a way,
having reached the ultimate experience;
The mind no longer yearns for sensual pleasures,
behold the purity of this being!
Sensual pleasures are your first army,
the second is called |dissatisfaction::dislike, discontent, aversion, boredom [arati]|;
Hunger and thirst are the third,
fourth is called |craving::wanting, yearning, longing, attachment, lit. thirst [taṇhā]|.
Fifth is |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|,
sixth is |terror::fear’s approach [bhīru]|;
The seventh is |doubt::uncertainty, indecisiveness [vicikicchā]|,
|contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]| and |stubbornness::bullheadedness, inflexibility [thambha]| are the eighth.
|Acquisitions::gain, money, profit, possessions [lābha]|, praise, and respect,
and improperly gained |fame::glory, prestige [yasa]| [forms the ninth];
[the tenth is when] one |extols::glorifies [samukkaṃsati]| oneself,
and |looks down on::is condescending to, despises [avajānati]| others.
This is your army, Namucī,
[the squadron] deployed by the Dark One;
A coward does not conquer it,
but having conquered it, one obtains |ease::contentment, happiness, pleasant abiding [sukha]|.
I wear |Muñja grass::a tough Asiatic grass used for thatching roofs, ropes and making baskets; (comm) mental firmness and courage [muñja]|,
wretched would life be to me!
It is better that I die in battle,
than live on defeated.
Some so-called ascetics and brahmins,
are not seen here living with restraint;
They do not know the path by which,
|those of good conduct::virtuous persons [subbatā]| travel.
Having seen the bannered army all around,
and Māra, with his mount, fully arrayed;
I go forth to meet him in battle,
let me not be moved from my ground.
Even the world with all its gods,
cannot conquer that army of yours;
But I shall cut through it with wisdom,
like an |unfired::raw, (comm) clay [āma]| pot [is split] with a rock.
Having mastered my intention,
and with mindfulness well established;
I shall wander from country to country,
guiding many disciples.
They—|diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]| and resolute,
faithfully carrying out my teaching—
shall go |without desire::without need [akāma]|,
to the state where there is no sorrow.”
“For seven years I followed the Blessed One,
[trailing him] step by step;
Yet I found no opening,
in the perfectly Awakened, Mindful One.
A crow circled around,
a stone that had the color of fat;
[thinking] ‘perhaps we will find something tender here,
perhaps there may be something tasty.’
But finding nothing tasty there,
the crow flew off from that place;
Like the crow attacking the stone,
we depart disheartened from Gotama.”
So much was he |afflicted with sorrow::overcome with sadness, overwhelmed with grief [sokapareta]|,
that his |lute::Indian lute [vīṇā]| fell from his armpit;
Thereupon that saddened spirit,
disappeared right on the spot.