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having understood that which is not experienced by all as all, it was not empty for you, it was not void for you." "Consciousness, without surface, infinite, luminous all around, that is not experienced by earth as earth, not experienced by water as water, not experienced by fire as fire, not experienced by air as air, not experienced by beings as beings, not experienced by devas as devas, not experienced by Prajapati as Prajapati, not experienced by Brahmas as Brahmas, not experienced by the Ābhassaras as Ābhassaras, not experienced by the Subhakiṇhas as Subhakiṇhas, not experienced by the Vehapphalas as Vehapphalas, not experienced by Abhibhū as Abhibhū, not experienced by all as all." "Come now, friend, see, I will disappear from you." "Come now, Brahma, you disappear from me, if you are able." Then, monks, Baka Brahma thought: 'I will disappear from the recluse Gotama, I will disappear from the recluse Gotama,' but he was unable to disappear from me. When this was said, I, monks, said to Baka Brahma: 'Come now, Brahma, I will disappear from you.'" "Come now, friend, you disappear from me, if... ‘Do you understand this?’ Then, monks, I performed such a feat of psychic power— ‘The Brahmā, the Brahmā’s assembly, and the Brahmā’s attendants will hear my voice, but they will not see me.’ Having disappeared, I spoke this verse: “Having seen fear in becoming, And those who delight in becoming; I did not praise becoming at all, Nor did I grasp at delight.” Then, monks, the Brahmā, the Brahmā’s assembly, and the Brahmā’s attendants were filled with wonder and amazement— ‘Wonderful, indeed, sirs, amazing, indeed, sirs! Great is the psychic power, great is the might of the ascetic Gotama! Never before have we seen or heard any other ascetic or brahmin so mighty, so powerful, as this ascetic Gotama, the Sakyan son, gone forth from the Sakya clan. For a generation delighting in becoming, attached to becoming, rejoicing in becoming, he has uprooted becoming from its very root!’ 505. Then, monks, Māra, the Evil One, having possessed a certain Brahmā’s attendant, spoke to me thus: ‘If, venerable sir, you thus understand, if you are thus enlightened, do not instruct disciples, do not instruct those who have gone forth; do not teach the Dhamma to disciples, do not teach it to those who have gone forth; do not show affection for disciples, do not show affection for those who have gone forth. There were, monk, ascetics and brahmins in the past in this world who claimed to be Arahants, Fully Self-Enlightened Ones. They instructed disciples and those who had gone forth, they taught the Dhamma to disciples and those who had gone forth, they showed affection for disciples and those who had gone forth. Having instructed disciples and those who had gone forth, having taught the Dhamma to disciples and those who had gone forth, having their minds attached to disciples and those who had gone forth, at the breaking up of the body, at the cutting off of life, they were established in a lower state. But there were, monk, ascetics and brahmins in the past in this world who claimed to be Arahants, Fully Self-Enlightened Ones. They did not instruct disciples or those who had gone forth, they did not teach the Dhamma to disciples or those who had gone forth, they did not cling to disciples, nor to renunciants. They did not lead disciples, nor renunciants. They did not teach the Dhamma to disciples, nor to renunciants. Their minds were not attached to disciples, nor to renunciants. With the breaking of the body, the cutting off of life, they were established in a sublime body. Therefore, I say to you, bhikkhu, thus: Come now, friend, live with little concern, devoted to a pleasant abiding in this very life. For the good is untold, friend, do not instruct others. When this was said, bhikkhus, I said to Māra the Evil One: ‘I know you, Evil One. Do not think, “He does not know me.”’ You are Māra, Evil One. You do not speak to me thus out of compassion for my welfare, Evil One; you speak to me thus out of compassion for my harm, Evil One. For it is thus for you, Evil One: ‘Those to whom the ascetic Gotama will teach the Dhamma will pass beyond my domain.’ But those, Evil One, who were not perfectly enlightened Buddhas, claimed to be perfectly enlightened Buddhas. But I, Evil One, being a perfectly enlightened Buddha, claim to be a perfectly enlightened Buddha. For even when teaching the Dhamma to disciples, Evil One, the Tathāgata is such; even when not teaching the Dhamma to disciples, Evil One, the Tathāgata is such. For even when leading disciples, Evil One, the Tathāgata is such; even when not leading disciples, Evil One, the Tathāgata is such. For what reason? Because for the Tathāgata, Evil One, those defilements that are corrupting, leading to renewed existence, accompanied by suffering, resulting in pain, and leading to birth, aging, and death in the future— they are abandoned, uprooted, made like a palm stump, brought to non-existence, and are not liable to arise again in the future. Just as, Evil One, a palm tree whose crown has been cut off is incapable of growing again; even so, Evil One, for the Tathāgata, those defilements that are corrupting, leading to renewed existence, accompanied by suffering, resulting in pain, and leading to birth, aging, and death in the future— they are abandoned, uprooted, made like a palm stump, brought to non-existence, and are not liable to arise again in the future. Thus, because of Māra's inability to speak, and Brahmā's a because of the invitation of Brahmā. Therefore, this exposition is called the Invitation of Brahmā.” The Discourse on the Invitation of Brahmā, the ninth, is finished. 10. The Discourse on the Threat to Māra 506. Thus have I heard: At one time, the Venerable Mahāmoggallāna was dwelling among the Bhaggas, on Susumāragira, in the Bhesakaḷāvana Deer Park. Now at that time, the Venerable Mahāmoggallāna was walking in the open air. Now at that time, Māra, the Evil One, was in the Venerable Mahāmoggallāna’s belly, having entered his stomach. Then it occurred to the Venerable Mahāmoggallāna: “Why is my belly so heavy? I think it’s full of wind.” Then the Venerable Mahāmoggallāna, descending from his walking path, entered his dwelling, and sat down on the prepared seat. Having sat down, the Venerable Mahāmoggallāna attended carefully to himself. The Venerable Mahāmoggallāna saw Māra, the Evil One, in his belly, having entered his stomach. Having seen Māra, the Evil One, he said: “Get out, Evil One! Get out, Evil One! Do not harass the Tathāgata, do not harass a disciple of the Tathāgata. May it not be for your harm and suffering for a long time.” Then it occurred to Māra, the Evil One: “This ascetic, not knowing me, not seeing me, thus says: ‘Get out, Evil One! Get out, Evil One! Do not harass the Tathāgata, do not harass a disciple of the Tathāgata. May it not be for your harm and suffering for a long time.’ Even his Teacher would not quickly know me, how then would this disciple know me?” Then the Venerable Mahāmoggallāna said to Māra, the Evil One: “Even so, Evil One, I know you. Do not think: ‘He does not know me.’ You are Māra, Evil One. For you, Evil One, it occurred: ‘This ascetic, not knowing me, not seeing me, thus says: “Get out, Evil One! Get out, Evil One! Do not harass the Tathāgata, harass the Tathāgata's disciple. May it not be for your harm and suffering for a long time. Even his teacher would not recognize me quickly, how then would this disciple recognize me?'" Then it occurred to Māra, the Evil One: "This ascetic knows me, sees me, and yet says: 'Depart, Evil One; depart, Evil One! Do not harass the Tathāgata, do not harass the Tathāgata's disciple. May it not be for your harm and suffering for a long time.'" Then Māra, the Evil One, emerged from the mouth of Venerable Mahāmoggallāna and stood at the outer bolt. 507. Venerable Mahāmoggallāna saw Māra, the Evil One, standing at the outer bolt. Having seen Māra, the Evil One, he said: "Even here, Evil One, I see you. Do not think, 'He does not see me.' There you are, Evil One, standing at the outer bolt. In the past, Evil One, I was Māra named Dūsī. I had a sister named Kāḷī. You are her son. So you were my nephew. At that time, Evil One, the Blessed One, Arahant, Perfectly Self-Enlightened Buddha Kakusandha had arisen in the world. The Blessed One, Arahant, Perfectly Self-Enlightened Buddha Kakusandha, Evil One, had a pair of chief disciples, an excellent pair, named Vidhura and Sañjīva. Among all the disciples of the Blessed One, Arahant, Perfectly Self-Enlightened Buddha Kakusandha, Evil One, none was equal to Venerable Vidhura in the teaching of the Dhamma. It was by this means, Evil One, that Venerable Vidhura acquired the designation 'Vidhura.' "Venerable Sañjīva, Evil One, whether gone to the forest, or to the root of a tree, or to an empty dwelling, would attain the cessation of perception and feeling with little difficulty. In the past, Evil One, Venerable Sañjīva was seated, having attained the cessation of perception and feeling at the root of a certain tree. Then, Evil One, they saw him, Shepherds, cowherds, farmers, and travelers saw the venerable Sañjīva seated at the foot of a certain tree, having entered the cessation of perception and feeling. Seeing him, they thought: ‘Wonderful, sirs, amazing, sirs! This ascetic, though seated, has died! Come, let us cremate him!’ Then, O Evil One, those shepherds, cowherds, farmers, and travelers gathered grass, wood, and cow dung, piled it upon the venerable Sañjīva’s body, set it on fire, and departed. Then, O Evil One, the venerable Sañjīva, after the passing of that night, arose from that attainment, shook out his robes, dressed in the morning, took his bowl and robes, and entered the village for alms. Then, O Evil One, those shepherds, cowherds, farmers, and travelers saw the venerable Sañjīva walking for alms. Seeing him, they thought: