Saṃyutta Nikāya · Discourse 4.3

Beautiful

Subhasutta

Setting
At Uruvelā, at the root of the goatherd's banyan tree, during a rainy night
Speakers
The Buddha and Māra the Wicked, displaying a rainbow of colors
Form
A wordless visual display, met by the same dismissive verse as SN 4.2 with a second verse added
Length
~1 minute to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★☆☆☆ — brief, best read directly against SN 4.2 for what is repeated and what is added

Why this discourse

This discourse strips Māra's approach down further than SN 4.2's elephant: no specific creature at all, just a ‘rainbow of bright colors, both beautiful and ugly’, displayed nearby without even the pretense of a recognizable form. The Buddha answers with the identical opening verse used against the elephant — transmigrating for so long, making forms beautiful and ugly — and then adds something SN 4.2 lacked: an explanation of why such displays never actually work, naming restraint of body, speech, and mind as what keeps a person entirely outside Māra's reach.

Reading guide

An even more abstract display than the elephant

Where SN 4.2 gave Māra a specific, describable creature, this discourse offers only colors — beautiful and ugly, named but not otherwise particularized — stripping the intimidation attempt down to its barest visual register.

The same verse, reused exactly

The Buddha's first verse here is word for word identical to his reply at SN 4.2, applied without modification to a form that isn't even a specific animal this time — confirming that the verse addresses shape-shifting as such, not any particular manifestation.

A second verse this discourse adds beyond SN 4.2

Unlike its immediate predecessor, this discourse does not stop at dismissing the display; it adds an explanatory verse naming exactly why such tactics fail: those well restrained in body, speech, and mind ‘don't fall under Māra's sway, nor are they your footmen’.

Restraint named as the actual defense

The added verse locates Māra's power specifically in unrestrained conduct — implying that his displays are not universally powerless, only powerless against someone whose body, speech, and mind are already disciplined, a qualification absent from the more categorical dismissals at SN 4.1 and SN 4.2.

Footmen: a detail naming Māra's followers

‘Nor are they your footmen’ introduces a term this saṃyutta will develop further — the possibility of being not merely tempted by Māra but actually enlisted in his service, a category the well restrained are said to be entirely outside of.

Key terms

subha — “beautiful” — part of the rainbow display's own description, giving this discourse its title.
vevaṇṇiya — “a rainbow of bright colors” — the entirety of Māra's manifestation in this discourse, more abstract than SN 4.2's elephant.
saṁvuta kāyena vācāya cetasā — “well restrained in body, speech, and mind” — the quality the added verse names as genuine protection from Māra.
vasaṁ — “sway, power” — what the restrained are said never to fall under.
pādaparicārikā — “footmen” — Māra's own followers or servants, a category the verse says the restrained are entirely outside of.

The text

The discourse in full: the wordless display and the Buddha's two-verse reply, closing with an abbreviated departure formula in the source. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River. Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down. Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away, displayed a rainbow of bright colors, both beautiful and ugly. Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:

§2“Transmigrating for such a long time, you’ve made forms beautiful and ugly. Enough of this, Wicked One! You’re beaten, terminator. Those who are well restrained in body, speech, and mind don’t fall under Māra’s sway, nor are they your footmen.”

§3Then Māra … vanished right there.

· · ·

Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
How does Māra's display in this discourse compare to SN 4.2's elephant?
Correct: A. Stripping the intimidation attempt down to its barest visual register.
Question 2 of 10
What is the Buddha's first verse in reply?
Correct: A. Confirming the verse addresses shape-shifting as such, not any particular manifestation.
Question 3 of 10
What does this discourse add beyond SN 4.2?
Correct: A. Naming exactly why the tactic fails, unlike SN 4.2's more categorical dismissal.
Question 4 of 10
What does the added verse name as genuine protection from Māra?
Correct: A. Locating Māra's power specifically in unrestrained conduct.
Question 5 of 10
What does this added verse imply about Māra's power?
Correct: A. A qualification absent from the more categorical dismissals at SN 4.1 and SN 4.2.
Question 6 of 10
What term does the added verse introduce for Māra's followers?
Correct: A. A category this saṃyutta develops further, which the well restrained are said to be outside of.
Question 7 of 10
How does the discourse's closing formula compare to earlier discourses in this vagga?
Correct: A. A more compressed departure formula than the fuller versions given at SN 4.1 and SN 4.2.
Question 8 of 10
Where is this discourse set?
Correct: A. The same setting shared with SN 4.1 and SN 4.2.
Question 9 of 10
What colors does Māra's display consist of?
Correct: A. Named directly as encompassing both extremes, without further specification.
Question 10 of 10
How does this discourse's structure build on the pattern established by SN 4.1 and SN 4.2?
Correct: A. A variation technique this saṃyutta will use repeatedly across its twenty-five discourses.
Answered 0 of 10 · Correct 0