SUTTA 50

[^517]: The name means "the Corrupter" or "the Corrupted One." In the Buddhist conception of the universe the position of Māra, like that of Mahā Brahmā, is a fixed one that is assumed by different individuals in accordance with their kamma.

[^518]: Kakusandha was the first Buddha to arise in this present cosmological cycle called the "Auspicious Age." He was followed by the Buddhas Konāgamaṇa and Kassapa, after whom the present Buddha Gotama arose.

[^519]: The name means "the Unrivalled."

[^520]: One who has attained to cessation, it seems, is not subject to injury or death within the attainment itself. At Vsm XXIII, 37 it is said that the attainment protects even his belongings such as his robes and seat from destruction.

[^521]: The name means "the Survivor."

[^522]: That is, by causing defilements to arise in their minds, he will prevent them from escaping from samsāra.

[^523]: MA takes pains to point out that Māra did not exercise control over their actions, in which case he alone would have been responsible and the brahmins could not have generated bad kamma by their deeds. Rather, Māra caused the brahmins to imagine scenes of the bhikkhus engaged in improper conduct, and this aroused their antagonism and induced them to harass the bhikkhus. Māra's intent in doing so was to make the bhikkhus give rise to anger and dejection.

[^524]: "The Kinsman" (bandhu) is Brahmā, who was called thus by the brahmins because they regarded him as their primal ancestor. MA explains that it was a belief among the brahmins that they themselves were the offspring of Brahmā's mouth, the khattiyas of his breast, the vessas of his belly, the suddas of his legs, and samanas of the soles of his feet.

[^525]: Jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Though the verbs individually do not have an established pejorative sense, the string is obviously intended as a denigration. At MN 108.26 the four verbs are used to describe the meditation of one whose mind is obsessed by the five hindrances.

[^526]: The four brahmavihäras are the appropriate antidote for the hostility of others, as well as for the tendencies to anger and dejection in one's own mind.

[^527]: This time Māra's intent was to cause the bhikkhus to fall victim to pride, complacency, and negligence.

[^528]: MA quotes a sutta (AN 7:46/iv.46-53) stating that these four meditations are the antidotes, respectively, for sexual desire, craving for tastes, attraction to the world, and infatuation with gain, honour, and praise.

[^529]: MA: The elephant look (nagapalokita) means that without twisting his neck, he turns his whole body in order to look. The Māra Dūsī did not die because of the Buddha's elephant look, but because the evil kamma he generated in wronging a great disciple cut off his life right on the spot.

[^530]: The Great Hell, also called Avici, is described in greater detail in MN 130.16-19.

[^531]: MA: This feeling, experienced in the auxiliary (ussada) of the Great Hell, is said to be more painful than the feelings experienced in the Great Hell itself.

[^532]: The Buddha Kakusandha is called a brahmin in the sense of MN 39.24.

[^533]: The reference is to SN 51:14/v.269-70.

[^534]: See MN 37.11.

[^535]: See MN 37.12.

[^536]: The reference is to SN 6:5/i.145.

[^537]: This verse refers to Ven. Moggallāna's mastery over the supernormal power of travelling in space like a bird.