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[lay] disciples or those gone forth, do not teach the Dhamma to your [lay] disciples or to those gone forth, have no yearning for [lay] disciples or for those gone forth. Before your time, bhikkhu, there were recluses and brahmins in the world claiming to be accomplished and fully enlightened, and they guided their [lay] disciples and those gone forth; they taught the Dhamma to their [lay] disciples and to those gone forth; they had a yearning for [lay] disciples and for those gone forth; and on the dissolution of the body, when their life was cut off, they became established in an inferior body. Before your time, bhikkhu, there were also recluses and brahmins in the world claiming to be accomplished and fully enlightened, [331] and they did not guide their [lay] disciples or those gone forth; they did not teach the Dhamma to their [lay] disciples or to those gone forth; they had no yearning for [lay] disciples or for those gone forth; and on the dissolution of the body, when their life was cut off, they became established in a superior body. So, bhikkhu, I tell you this: Be sure, good sir, to abide inactive, devoted to a pleasant abiding here and now; this is better left undeclared, and so, good sir, do not advise anyone else.’515

30. “When this was said, I told Māra the Evil One: ‘I know you, Evil One. Do not think: “He does not know me.” You are Māra, Evil One. It is not out of compassion for their welfare that you speak thus, it is without compassion for their welfare that you speak thus. You think thus, Evil One: “Those to whom the recluse Gotama teaches the Dhamma will escape from my sphere.” Those recluses and brahmins of yours, Evil One, who claimed to be fully enlightened, were not fully enlightened. But I, who claim to be fully enlightened, am fully enlightened. If the Tathāgata teaches the Dhamma to disciples he is such, Evil One, and if the Tathāgata does not teach the Dhamma to disciples he is such.516 If the Tathāgata guides disciples he is such, Evil One, and if the Tathāgata does not guide disciples he is such. Why is that? Because the Tathāgata has abandoned the taints that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death; he has cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising. Just as a palm tree whose crown is cut off is incapable of further growth, so too, the Tathāgata has abandoned the taints that defilethem off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising.’”

31. Thus, because Māra was unable to reply, and because [it began] with the Brahmā’s invitation, this discourse is entitled “On the Invitation of a Brahmā.”

Māratajjanīya Sutta

The Rebuke to Māra

[332] 1. THUS HAVE I HEARD. On one occasion the venerable Mahā Moggallāna was living in the Bhagga country at Suṁsumāragira in the Bhesakaḷā Grove, the Deer Park.

2. Now on that occasion the venerable Mahā Moggallāna was walking up and down in the open. And on that occasion Māra the Evil One went into the venerable Mahā Moggallāna’s belly and entered his bowels. Then the venerable Mahā Moggallāna considered thus: “Why is my belly so heavy? One would think it full of beans.” Thus he left the walk and went into his dwelling, where he sat down on a seat made ready.

3. When he had sat down, he gave thorough attention to himself, and he saw that Māra the Evil One had gone into his belly and had entered his bowels. When he saw this, he said: “Come out, Evil One! Come out, Evil One! Do not harass the Tathāgata, do not harass the Tathāgata’s disciple, or it will lead to your harm and suffering for a long time.”

4. Then Māra the Evil One thought: “This recluse does not know me, he does not see me when he says that. Even his teacher would not know me so soon, so how can this disciple know me?”

5. Then the venerable Mahā Moggallāna said: “Even thus I know you, Evil One. Do not think: ‘He does not