..续本文上一页rmy,
the Dark One”s commando force.
A coward can”t defeat it,
but one having defeated it
gains bliss.
Do I carry muñja grass
3
I spit on my life.
Death in battle would be better for me
than that I, defeated,
survive.
Sinking here, they don”t appear,
some priests & contemplatives.
They don”t know the path
by which those with good practices
go.
Seeing the bannered force
on all sides —
the troops, Mara
along with his mount —
I go into battle.
May they not budge me
from
my spot.
That army of yours,
that the world with its devas
can”t overcome,
I will smash with discernment —
as an unfired pot with a stone.
Making my resolve mastered,
mindfulness well-established,
I will go about, from kingdom to kingdom,
training many disciples.
They — heedful, resolute,
doing my bidding —
despite your wishes, will go
where, having gone,
there”s no grief."
[Mara:]
"For seven years, I”ve dogged
the Blessed One”s steps,
but haven”t gained an opening
in the One Self-awakened
& glorious.
A crow circled a stone
the color of fat
— ”Maybe I”ve found
something tender here.
Maybe there”s something delicious” —
but not getting anything delicious there,
the crow went away.
Like the crow attacking the rock,
I weary myself with Gotama."
As he was overcome with sorrow,
his lute fell from under his arm.
Then he, the despondent spirit,
right there
disappeared.
— Sn 3.2
Notes
1. Mara.
2. The highest equanimity that can be attained through jhana.
3. Muñja grass was the ancient Indian equivalent of a white flag. A warrior expecting that he might have to surrender would take muñja grass into battle with him. If he did surrender, he would lie down with the muñja grass in his mouth. The Buddha, in asking this rhetorical question, is indicating that he is not the type of warrior who would carry muñja grass. If defeated, he would rather die than surrender.
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§ 7.6. "Monks, there are these eight grounds for laziness. Which eight
"There is the case where a monk has some work to do. The thought occurs to him: ”I will have to do this work. But when I have done this work, my body will be tired. Why don”t I lie down
” So he lies down. He doesn”t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the first grounds for laziness.
"Then there is the case where a monk has done some work. The thought occurs to him: ”I have done some work. Now that I have done work, my body is tired. Why don”t I lie down
” So he lies down. He doesn”t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second grounds for laziness.
"Then there is the case where a monk has to go on a journey. The thought occurs to him: ”I will have to go on this journey. But when I have done on the journey, my body will be tired. Why don”t I lie down
” So he lies down. He doesn”t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third grounds for laziness.
"Then there is the case where a monk has gone on a journey. The thought occurs to him: ”I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don”t I lie down
” So he lies down. He doesn”t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth grounds for laziness.
"Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as …
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