Deep Commentary

These three verses were taught by the Buddha to Māra while the Blessed One was dwelling in seclusion in the Himalayan mountains. The story tells that, during the Bodhisatta’s period of solitary practice in the Snow Mountains, rulers governed harshly and people suffered under cruel punishments. Seeing this, the Blessed One felt great compassion and reflected: “Why should there not be a rule of justice and righteousness, without killing, conquest, or suffering?” Māra noticed this thought arising in the Buddha’s mind and assumed that the ascetic Gotama was considering kingship. He thought, “This may become an opening for distraction. If he takes power, I can tempt him.” Māra then came to the Buddha and said, “Venerable Sir, let the Blessed One rule. Let the Supreme One govern. There will be no killing, no conquest, and no suffering, only justice and righteousness.” The Buddha asked, “Māra, what do you see in me that makes you speak so?” Māra replied, “A Buddha can perform great miracles. If you command the Himalaya to become gold, it will become gold. With such power, all that wealth can be used for rule, and you will govern justly.” The Buddha answered that human craving is never satisfied, even by mountains of gold. Knowing this, the wise walk the straight path. One who has seen the cause of suffering cannot entrust life to sensual pleasure. Let the one who understands the root of birth and death train and tame himself, cutting through the net of craving that has bound beings for countless lives. The Buddha then warned Māra: “Māra, I tell you once more: I am not like you.” From these verses, verse 331 presents four kinds of happiness. First, it is joyful to meet a friend after a long separation. On an ordinary level, when a dear companion who has shared hardships with us is met again after a long absence, the joy is deeply moving. On a deeper level, the “friend” also points to the unnamed inner friend: the awakened nature, the original mind that has long been forgotten through beginningless lives. When one suddenly recognizes this true nature again, no worldly happiness can compare. Second, it is joyful to have sufficient support at the right time. Sufficiency has both material and spiritual meanings. Material sufficiency is wholesome when it is earned by honest effort and righteous livelihood, not through exploitation or injustice. Wealth gained by harming others is not timely sufficiency but unrighteousness. Spiritual sufficiency is even more valuable: the abundance of morality, virtue, and inner freedom. Material abundance is fragile and impermanent, but moral and spiritual abundance brings lasting peace and true happiness. Third, it is joyful to have wholesome karma at the end of life. Through cultivating good deeds in body, speech, and mind, one meets death without fear, knowing that one’s wholesome habits will lead onward. If, near death, one is supported by noble friends and can give rise to a wholesome mind, that becomes a powerful condition for a peaceful rebirth. Otherwise, one may be carried by painful karma. Fourth, it is joyful to be free from suffering. This is the most direct happiness. Yet the Buddha points us to the root of suffering. Suffering appears in many forms, but it is summarized as the three sufferings—ordinary pain, the suffering of change, and the suffering inherent in conditioned existence—and the great sufferings of birth, aging, illness, death, separation from what is loved, not obtaining what is desired, meeting what is disliked, and the burden of the five aggregates. All of these arise from ignorance and afflictive passions. When the causes of affliction cease, the fruits of suffering cease; this is the peace of Nirvana. Verse 332 also teaches four kinds of happiness. It is joyful to honor and care for one’s mother. For those whose mother is still alive, this is a great blessing. A mother’s love and sacrifice are immeasurable. One should care for her while she is living, rather than regret neglect after she is gone. It is also joyful to honor and care for one’s father. Both parents have given life, protection, and guidance. Repaying their kindness is a noble duty. Care should not be merely material; it must be offered with respect, gratitude, and a sincere heart. It is joyful to honor and support true renunciants, those who live by discipline and virtue. Offerings should be made according to one’s ability, but the essential foundation is reverence. Without respect, giving can become pride; with respect, both giver and receiver benefit. It is joyful to honor noble ones, those who have uprooted defilements. Noble beings include Buddhas, bodhisattvas, arahants, and all who have entered the path of awakening. Supporting such beings with sincerity brings great merit. Verse 333 teaches four more kinds of happiness. First, it is joyful to keep the precepts even in old age. Though age may weaken memory and strength, one who still preserves the discipline already received enjoys the happiness of clarity and moral steadiness. Some people keep strict discipline when young but abandon it in old age because of attachment to the body and comfort. Such pleasure is not the joy of the Dharma. True joy is the joy of practice, of inner purity and spiritual gladness. Second, it is joyful to establish right faith. Right faith is the opposite of blind or mistaken belief. It means trust in the Three Jewels, in karma, and in the law of cause and effect. With such faith, one avoids evil, cultivates good, and does not fall into paths of suffering. This brings happiness now and in the future. Third, it is joyful to be endowed with wisdom. Without wisdom, spiritual practice is like walking in darkness. Wisdom distinguishes right from wrong, true from false, and wholesome from unwholesome. It protects one from error and leads the practitioner toward liberation. Fourth, it is joyful not to do evil. One who commits evil cannot have real peace, because fear, remorse, and the consequences of harmful action follow closely. A violent act may bring a brief satisfaction of anger, but afterward it produces suffering in body and mind. Therefore, whoever seeks happiness in this life and future lives should refrain from evil. The story also reveals several important points. First, when the Buddha formed a thought, Māra perceived it. This suggests that beings of subtle realms may perceive our mental movements. A thought leaves an imprint in consciousness, just as an image appears when we imagine an object. When the mind is free from grasping and leaves no trace, such beings have no opening. A practitioner whose mind is settled in this way approaches liberation. Second, Māra tempts us when unwholesome thoughts arise. A single evil intention can become an opening for harmful influence. Therefore, when an unwholesome thought appears, it should be cut off immediately before it becomes speech or action. Third, we must maintain right view and mindfulness. With mindfulness, we recognize wrong and sinful thoughts, especially craving for fame, gain, and power. The root of these is ignorance. We should not allow ignorance to command us. Only wisdom can illuminate and dispel ignorance. When ignorance and affliction no longer arise, suffering and bondage are ended.