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—apabhaṁ—the negative-prefix a dropping off in conjunction with sabbato: “The sense can be paraphrased freely by ‘not predicating being in relation to “all,”’ or ‘not assuming of “all” that it is or is not in an absolute sense.’” But if we take pabhaṁ as “luminous,” which seems better justified, the verse links up with the idea of the mind as intrinsically luminous (pabhassaram idaṁ cittaṁ , AN i.10) and also suggests the light of wisdom (pa), called the best of lights (AN ii.139). I understand this consciousness to be, not Nibbāna itself, but the arahant’s consciousness during the meditative experience of Nibb̄na. See in this connection AN v.7–10, 318–26. Note that this meditative experience does not make manifest any conditioned phenomena of the world, and thus may be truly described as “non-manifesting.”

514 The Buddha’s disappearance seems to be a “visible” demonstration of his verse. Having extirpated delight in being, he is able to vanish from the sight of Baka, the supreme representative of being and world affirmation. But Baka, bound to being by clinging, cannot transcend the range of the Buddha’s knowledge, which encompasses both being and non-being at the same time that it transcends them.

515 This is the same inclination that arose in the Buddha’s mind in the period immediately after his enlightenment—see MN 26.19. Compare also DN 16.3.34/ii.112 where Māra attempts to persuade the newly enlightened Buddha to pass away peacefully at once.

516 Tādiso: that is, whether he teaches or not he remains the Tathāgata.

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 Konāgama˚a 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 saṁsāra.

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 samaṇas 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 brahmavihāras 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: