sutta » sn » sn4 » Saṁyutta Nikāya 4.19

Kassakasutta

The Farmer A Farmer

Sāvatthinidānaṁ.
At Sāvatthī.
At Sāvatthī.

Tena kho pana samayena bhagavā bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
Now on that occasion the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk concerning Nibbāna.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment.

Te ca bhikkhū aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṁ suṇanti.
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.
And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Atha kho mārassa pāpimato etadahosi:
Then it occurred to Māra the Evil One:
Then Māra thought,

“ayaṁ kho samaṇo gotamo bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya …pe…
“This ascetic Gotama is instructing, exhorting, inspiring, and gladdening the bhikkhus …
“The ascetic Gotama is giving a Dhamma talk about extinguishment … and the mendicants are listening well.

yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.
Let me approach the ascetic Gotama in order to confound them.
Why don’t I go and pull the wool over their eyes?”

Atha kho māro pāpimā kassakavaṇṇaṁ abhinimminitvā mahantaṁ naṅgalaṁ khandhe karitvā dīghapācanayaṭṭhiṁ gahetvā haṭahaṭakeso sāṇasāṭinivattho kaddamamakkhitehi pādehi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:
Then Māra the Evil One manifested himself in the form of a farmer, carrying a large plough on his shoulder, holding a long goad stick, his hair dishevelled , wearing hempen garments, his feet smeared with mud.
Then Māra the Wicked manifested in the form of a farmer carrying a large plough on his shoulder. He held a long goad, his hair was messy, he was clad in sunn hemp, and his feet were muddy. He went up to the Buddha and said to him,

“api, samaṇa, balībadde addasā”ti?
“Maybe you’ve seen oxen, ascetic?”
“So, ascetic, did you happen to see any oxen?”

“Kiṁ pana, pāpima, te balībaddehī”ti?
“What are oxen to you, Evil One?”
“But what have you to do with oxen, Wicked One?”

“Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṁ.
“The eye is mine, ascetic, forms are mine, eye-contact and its base of consciousness are mine.
“Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness.

Kuhiṁ me, samaṇa, gantvā mokkhasi?
Where can you go, ascetic, to escape from me?
Where can you escape me, ascetic?

Mameva, samaṇa, sotaṁ, mama saddā …pe…
The ear is mine, ascetic, sounds are mine …
Mine alone is the ear …

mameva, samaṇa, ghānaṁ, mama gandhā;
The nose is mine, ascetic, odours are mine …
nose …

mameva, samaṇa, jivhā, mama rasā;
The tongue is mine, ascetic, tastes are mine …
tongue …

mameva, samaṇa, kāyo, mama phoṭṭhabbā;
The body is mine, ascetic, tactile objects are mine …
body …

mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṁ.
The mind is mine, ascetic, mental phenomena are mine, mind-contact and its base of consciousness are mine.
mind, mine are ideas, mine is the field of mind contact consciousness.

Kuhiṁ me, samaṇa, gantvā mokkhasī”ti?
Where can you go, ascetic, to escape from me?”
Where can you escape me, ascetic?”

“Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṁ.
“The eye is yours, Evil One, forms are yours, eye-contact and its base of consciousness are yours;
“Yours alone, Wicked One, is the eye, yours are sights, yours is the field of eye contact consciousness.

Yattha ca kho, pāpima, natthi cakkhu, natthi rūpā, natthi cakkhusamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.
but, Evil One, where there is no eye, no forms, no eye-contact and its base of consciousness—there is no place for you there, Evil One.
Where there is no eye, no sights, no eye contact consciousness—you have no place there, Wicked One!

Taveva, pāpima, sotaṁ, tava saddā, tava sotasamphassaviññāṇāyatanaṁ.
The ear is yours, Evil One, sounds are yours, ear-contact and its base of consciousness are yours;
Yours alone is the ear …

Yattha ca kho, pāpima, natthi sotaṁ, natthi saddā, natthi sotasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.
but, Evil One, where there is no ear, no sounds, no ear-contact and its base of consciousness—there is no place for you there, Evil One.

Taveva, pāpima, ghānaṁ, tava gandhā, tava ghānasamphassaviññāṇāyatanaṁ.
The nose is yours, Evil One, odours are yours, nose-contact and its base of consciousness are yours;
nose …

Yattha ca kho, pāpima, natthi ghānaṁ, natthi gandhā, natthi ghānasamphassaviññāṇāyatanaṁ, agati tava tattha, pāpima.
but, Evil One, where there is no nose, no odours, no nose-contact and its base of consciousness—there is no place for you there, Evil One.

Taveva, pāpima, jivhā, tava rasā, tava jivhāsamphassaviññāṇāyatanaṁ …pe…
The tongue is yours, Evil One, tastes are yours, tongue-contact and its base of consciousness are yours;
tongue …

taveva, pāpima, kāyo, tava phoṭṭhabbā, tava kāyasamphassaviññāṇāyatanaṁ …pe…
The body is yours, Evil One, tactile objects are yours, body-contact and its base of consciousness are yours;
body …

taveva, pāpima, mano, tava dhammā, tava manosamphassaviññāṇāyatanaṁ.
The mind is yours, Evil One, mental phenomena are yours, mind-contact and its base of consciousness are yours;
mind, yours are ideas, yours is the field of mind contact consciousness.

Yattha ca kho, pāpima, natthi mano, natthi dhammā, natthi manosamphassaviññāṇāyatanaṁ, agati tava tattha, pāpimā”ti.
but, Evil One, where there is no mind, no mental phenomena, no mind-contact and its base of consciousness—there is no place for you there, Evil One.
Where there is no mind, no ideas, no mind contact consciousness—you have no place there, Wicked One!”

“Yaṁ vadanti mama yidanti,
[Māra: ] “That of which they say ‘It’s mine, ’
“The things they call ‘mine’,

ye vadanti mamanti ca;
And those who speak in terms of ‘mine’—
and those who say ‘it’s mine’:

Ettha ce te mano atthi,
If your mind exists among these,
if your mind remains there,

na me samaṇa mokkhasī”ti.
You won’t escape me, ascetic. ”
you won’t escape me, ascetic!”

“Yaṁ vadanti na taṁ mayhaṁ,
[The Blessed One: ] “That which they speak of is not mine,
“The things they speak of aren’t mine;

ye vadanti na te ahaṁ;
I’m not one of those who speak [of mine].
I’m not someone who speaks like that.

Evaṁ pāpima jānāhi,
You should know thus, O Evil One:
So know this, Wicked One:

na me maggampi dakkhasī”ti.
Even my path you will not see. ”
you won’t even see the path I take.”

Atha kho māro pāpimā …pe… tatthevantaradhāyīti.
Then Māra the Evil One … disappeared right there.
Then Māra … vanished right there.