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Majjhima Nikāya 25 Middle Discourses 25Middle Discourses 25
Nivāpasutta Poison-grassSowing
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the monks:There the Buddha addressed the mendicants,
“bhikkhavo”ti. “Monks!”“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Yes, lord,” the monks responded to him.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said,The Buddha said this:
“Na, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ: “The poison-grass sower doesn’t sow poison-grass for a herd of deer, (thinking,)“Mendicants, a sower does not sow seed for deer thinking,
‘imaṁ me nivāpaṁ nivuttaṁ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṁ dīghamaddhānaṁ yāpentū’ti. ‘May the herd of deer, having enjoyed the poison-grass I have sown, be long-lived & handsome, and last for a long time.’‘May the deer, enjoying this seed, be long-lived and beautiful. May they live long and prosper!’
Evañca kho, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ: Actually, the poison-grass sower sows poison grass for a herd of deer, (thinking,)A sower sows seed for deer thinking,
‘imaṁ me nivāpaṁ nivuttaṁ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjissanti, mattā samānā pamādaṁ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṁ nivāpe’ti. ‘The herd of deer, venturing unwarily into the poison-grass I have sown, will eat food. Having eaten food after venturing unwarily, they will become intoxicated. Being intoxicated, they will become heedless. When they’ve become heedless, I can do with them as I like, on account of this poison-grass.’‘When these deer encroach on where I sow the seed, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then I’ll be able to do what I want with them on account of this seed.’
Tatra, bhikkhave, paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. “Now, the first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass.And indeed, the first herd of deer encroached on where the sower sowed the seed and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then the sower was able to do what he wanted with them on account of that seed.
Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. That, monks, is why that first herd of deer didn’t escape from the poison-grass sower’s power & control.And that’s how the first herd of deer failed to get free from the sower’s power.
Tatra, bhikkhave, dutiyā migajātā evaṁ samacintesuṁ: “A second herd of deer reasoned thus:So then a second herd of deer thought up a plan,
‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu. ‘That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass.‘The first herd of deer became indulgent …
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.
Evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. That’s why that first herd of deer didn’t escape from the poison-grass sower’s power & control.and failed to get free of the sower’s power.
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. What if we were to entirely avoid that poison-grass food, and—avoiding that dangerous enjoyment—were to dwell having plunged into a wilderness area?’Why don’t we refrain from eating the seed altogether? Refraining from dangerous food, we can venture deep into a wilderness region and live there.’
Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. “So, they entirely avoided that poison-grass food. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area.And that’s just what they did.
Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti. But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt.But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi. Their bodies having become extremely gaunt, they lost their strength & energy.and they lost their strength and energy.
Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu. Having lost their strength & energy, they returned to the poison-grass sown by the poison-grass sower.So they returned to where the sower had sown the seed.
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. Venturing unwarily into the poison-grass sown by the poison-grass sower, they ate food.Encroaching, they recklessly enjoyed eating it …
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass.
Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. That, monks, is why that second herd of deer didn’t escape from the poison-grass sower’s power & control.And that’s how the second herd of deer failed to get free from the sower’s power.
Tatra, bhikkhave, tatiyā migajātā evaṁ samacintesuṁ: “A third herd of deer reasoned thus:So then a third herd of deer thought up a plan,
‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe… ‘That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food…‘The first …
evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. …that’s why that first herd of deer didn’t escape from the poison-grass sower’s power & control.
Yepi te dutiyā migajātā evaṁ samacintesuṁ: The second herd of deer reasoned thus:and second herds of deer …
“ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe… “That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food…
evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. …that’s why that first herd of deer didn’t escape from the poison-grass sower’s power & control.…
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti. What if we were to entirely avoid that poison-grass food, and—avoiding that dangerous enjoyment—were to dwell having plunged into a wilderness area?’”
Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. So, they entirely avoided that poison-grass food. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area.
Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti. But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt.
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi. Their bodies having become extremely gaunt, they lost their strength & energy.
Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu. Having lost their strength & energy, they returned to the poison-grass sown by the poison-grass sower.
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. Venturing unwarily into the poison-grass sown by the poison-grass sower, they ate food.
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass.
Evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. That’s why that second herd of deer didn’t escape from the poison-grass sower’s power & control.failed to get free of the sower’s power.
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma. ‘What if we were to take up residence near where poison-grass has been sown by the poison-grass sower and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass sown by the poison-grass sower?Why don’t we set up our lair close by where the sower has sown the seed?
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti. By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, we won’t become intoxicated. Not being intoxicated, we won’t become heedless. When we aren’t heedless, the poison-grass sower won’t be able to do with us as he likes on account of this poison-grass.’Then we can encroach and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do what he wants with us on account of that seed.’
Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu. “So the third herd of deer took up residence near where poison-grass had been sown by the poison-grass sowerAnd that’s just what they did.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. and—having taken up residence there—ate food without venturing unwarily into the poison-grass sown by the poison-grass sower. By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, they didn’t become intoxicated. Not being intoxicated, they didn’t become heedless. When they weren’t heedless, the poison-grass sower wasn’t able to do with them as he liked on account of that poison-grass.
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: “The thought occurred to the poison-grass sower & his followers,So the sower and his helpers thought,
‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā; ‘How crafty & powerful is this third herd of deer! They must be wizards!‘Wow, this third herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities!
imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. How can they eat where the poison-grass has been sown without our knowing their coming or going!For they eat the seed we’ve sown without us knowing how they come and go.
Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun’ti. What if we were to have the sown poison-grass surrounded on all sides over a large area with stick snares? Perhaps we would see the third herd of deer’s dwelling, where they go to hide.’Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. So they had the sown poison-grass surrounded on all sides over a large area with stick snares.And that’s just what they did.
Addasaṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu. The poison-grass sower & his followers saw the third herd of deer’s dwelling, where they went to hide.And they saw the lair where the third herd of deer went to hide out.
Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. That, monks, is why that third herd of deer didn’t escape from the poison-grass sower’s power & control.And that’s how the third herd failed to get free from the sower’s power.
Tatra, bhikkhave, catutthā migajātā evaṁ samacintesuṁ: “A fourth herd of deer reasoned thus:So then a fourth herd of deer thought up a plan,
‘ye kho te paṭhamā migajātā …pe… ‘That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food…‘The first …
evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. …That’s why that first herd of deer didn’t escape from the poison-grass sower’s power & control.
Yepi te dutiyā migajātā evaṁ samacintesuṁ: The second herd of deer… their bodies having become extremely gaunt, lost their strength & energy. Having lost their strength & energy, they returned to the poison-grass sown by the poison-grass sower. Venturing unwarily into the poison-grass sown by the poison-grass sower, ate food.…second …
“ye kho te paṭhamā migajātā …pe…
evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.
Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe…
evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. That’s why that second herd of deer didn’t escape from the poison-grass sower’s power & control.
Yepi te tatiyā migajātā evaṁ samacintesuṁ: The third herd of deer… took up residence near where poison-grass had been sown by the poison-grass sower and—having taken up residence there—ate food without venturing unwarily into the poison-grass sown by the poison-grass sower.…and third herds of deer …
“ye kho te paṭhamā migajātā …pe…
evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Yepi te dutiyā migajātā evaṁ samacintesuṁ:
‘ye kho te paṭhamā migajātā …pe…
evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe…
evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe”ti.
Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.
Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi:
“saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā, imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti.
Na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. But the poison-grass sower & his followers… had the sown poison-grass surrounded on all sides over a large area with stick snares.
Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun”ti.
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.
Addasaṁsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu. They saw the third herd of deer’s dwelling, where they went to hide.
Evañhi te tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. That’s why that third herd of deer didn’t escape from the poison-grass sower’s power & control.failed to get free of the sower’s power.
Yannūna mayaṁ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti. ‘What if we were to take up residence where the poison-grass sower & his followers can’t go and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass sown by the poison-grass sower? By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, we won’t become intoxicated. Not being intoxicated, we won’t become heedless. When we aren’t heedless, the poison-grass sower won’t be able to do with us as he likes on account of that poison-grass.’Why don’t we set up our lair somewhere the sower and his helpers can’t go? Then we can intrude on where the sower has sown the seed and enjoy eating it without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do with us what he wants on account of that seed.’
Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappayiṁsu. “So the fourth herd of deer took up residence where the poison-grass sower & his followers couldn’t goAnd that’s just what they did.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. and—having taken up residence there—ate food without venturing unwarily into the poison-grass sown by the poison-grass sower. By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, they didn’t become intoxicated. Not being intoxicated, they didn’t become heedless. When they weren’t heedless, the poison-grass sower wasn’t able to do with them as he liked on account of that poison-grass.
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: “The thought occurred to the poison-grass sower & his followers,So the sower and his helpers thought,
‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā. ‘How crafty & powerful is this fourth herd of deer! They must be wizards!‘Wow, this fourth herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities!
Imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. How can they eat where the poison-grass has been sown without our knowing their coming or going!For they eat the seed we’ve sown without us knowing how they come and go.
Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma catutthānaṁ migajātānaṁ āsayaṁ passeyyāma yattha te gāhaṁ gaccheyyun’ti. What if we were to have the sown poison-grass surrounded on all sides over a large area with stick snares? Perhaps we would see the fourth herd of deer’s dwelling, where they go to hide.’Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’
Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. So they had the sown poison-grass surrounded on all sides over a large area with stick snares.And that’s just what they did.
Neva kho, bhikkhave, addasaṁsu nevāpiko ca nevāpikaparisā ca catutthānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ gaccheyyuṁ. But the poison-grass sower & his followers didn’t see the fourth herd of deer’s dwelling, where they went to hide.But they couldn’t see the lair where the fourth herd of deer went to hide out.
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: “So the thought occurred to the poison-grass sower & his followers,So the sower and his helpers thought,
‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti. ‘If we scare off the fourth herd of deer, they, scared off, will scare off others,‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more.
Evaṁ imaṁ nivāpaṁ nivuttaṁ sabbaso migajātā parimuñcissanti. and in that way all the herds of deer will abandon this sown poison-grass.Then all of the deer will escape this seed we’ve sown.
Yannūna mayaṁ catutthe migajāte ajjhupekkheyyāmā’ti. Why don’t we show no concern for the fourth herd of deer?’Why don’t we just keep an eye on that fourth herd?’
Ajjhupekkhiṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte. So the poison-grass sower & his followers showed no concern for the fourth herd of deer.And that’s just what they did.
Evañhi te, bhikkhave, catutthā migajātā parimucciṁsu nevāpikassa iddhānubhāvā. That’s why that fourth herd of deer escaped from the poison-grass sower’s power & control.And that’s how the fourth herd of deer escaped the sower’s power.
Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya. “This simile, monks, I have given to convey a message.I’ve made up this simile to make a point.
Ayaṁ cevettha attho—The message is this:And this is what it means.
nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. The poison-grass stands for the five strings of sensuality.‘Seed’ is a term for the five kinds of sensual stimulation.
Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. The poison-grass sower stands for Māra, the Evil One.‘Sower’ is a term for Māra the Wicked.
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ. The poison-grass sower’s followers stand for Māra’s followers.‘Sower’s helpers’ is a term for Māra’s assembly.
Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ. The herds of deer stand for contemplatives & brahmans.‘Deer’ is a term for ascetics and brahmins.
Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu. “The first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Māra, ate food.Now, the first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating it.
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. They, eating food after venturing unwarily, became intoxicated. Being intoxicated, they became heedless. When they were heedless, Māra was able to do with them as he liked, on account of that poison-grass & those baits of the world.They became indulgent, then they became negligent, and then Māra was able to do what he wanted with them on account of that seed and the worldly pleasures of the flesh.
Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. That’s why that first group of contemplatives & brahmans didn’t escape from Māra’s power & control.And that’s how the first group of ascetics and brahmins failed to get free from Māra’s power.
Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṁ ime paṭhame samaṇabrāhmaṇe vadāmi. “This first group of contemplatives & brahmans, I tell you, is just like the first herd of deer.This first group of ascetics and brahmins is just like the first herd of deer, I say.
Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: “A second group of contemplatives & brahmans reasoned thus:So then a second group of ascetics and brahmins thought up a plan,
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu. ‘That first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Māra, ate food.‘The first group of ascetics and brahmins became indulgent …
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. They, eating food after venturing unwarily, became intoxicated. Being intoxicated, they became heedless. When they were heedless, Māra was able to do with them as he liked, on account of that poison-grass & those baits of the world.
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. That’s why that first group of contemplatives & brahmans didn’t escape from Māra’s power & control.and failed to get free of Māra’s power.
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. What if we were to entirely avoid that poison-grass food, the baits of the world, and—avoiding that dangerous enjoyment—were to dwell having plunged into a wilderness area?’Why don’t we refrain from eating the seed and the worldly pleasures of the flesh altogether? Refraining from dangerous food, we can venture deep into a wilderness region and live there.’
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti.
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. “So, they entirely avoided that poison-grass food, the baits of the world. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area.And that’s just what they did.
Te tattha sākabhakkhāpi ahesuṁ, sāmākabhakkhāpi ahesuṁ, nīvārabhakkhāpi ahesuṁ, daddulabhakkhāpi ahesuṁ, haṭabhakkhāpi ahesuṁ, kaṇabhakkhāpi ahesuṁ, ācāmabhakkhāpi ahesuṁ, piññākabhakkhāpi ahesuṁ, tiṇabhakkhāpi ahesuṁ, gomayabhakkhāpi ahesuṁ, vanamūlaphalāhārā yāpesuṁ pavattaphalabhojī. There they were eaters of greens or millet or wild rice or hide-parings or moss or rice-bran or the discarded scum of boiled rice or sesame flour or grass or cow dung or forest roots & fruits or fallen fruits.They ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survived on forest roots and fruits, or eating fallen fruit.
Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti. But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt.But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi. Their bodies having become extremely gaunt, they lost their strength & energy.and they lost their strength and energy.
Balavīriye parihīne cetovimutti parihāyi. Having lost their strength & energy, they lost their awareness-release.Because of this, they lost their heart’s release,
Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni. Having lost their awareness-release, they returned to the poison-grass & baits of the world sown by Māra.so they went back to where Māra had sown the seed and the worldly pleasures of the flesh.
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. Venturing unwarily into the poison-grass & baits of the world sown by Māra, they ate food.Intruding on that place, they recklessly enjoyed eating them …
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, Māra did with them as he liked, on account of that poison-grass and those baits of the world.
Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. That’s why that second group of contemplatives & brahmans didn’t escape from Māra’s power & control.And that’s how the second group of ascetics and brahmins failed to get free from Māra’s power.
Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṁ ime dutiye samaṇabrāhmaṇe vadāmi. “This second group of contemplatives & brahmans, I tell you, is just like the second herd of deer.This second group of ascetics and brahmins is just like the second herd of deer, I say.
Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: “A third group of contemplatives & brahmans reasoned thus:So then a third group of ascetics and brahmins thought up a plan,
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe…. ‘That first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Māra, ate food…‘The first …
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. …that’s why that first group of contemplatives & brahmans didn’t escape from Māra’s power & control.
Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: The second group of contemplatives & brahmans…and second groups of ascetics and brahmins …
“ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe….
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu. entirely avoided that poison-grass food, the baits of the world.
Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area.…
Te tattha sākabhakkhāpi ahesuṁ …pe… pavattaphalabhojī.
Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti. But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt.…
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni. Having lost their strength & energy, they lost their awareness-release. Having lost their awareness-release, they returned to the poison-grass & baits of the world sown by Māra.…
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. That’s why that second group of contemplatives & brahmans didn’t escape from Māra’s power & control.failed to get free of Māra’s power.
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmise’ti. ‘What if we were to take up residence near where poison-grass & the baits of the world have been sown by Māra and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass & the baits of the world sown by Māra? By eating food without venturing unwarily into the poison-grass & the baits of the world sown by Māra, we won’t become intoxicated. Not being intoxicated, we won’t become heedless. When we aren’t heedless, Māra won’t be able to do with us as he likes on account of that poison-grass & the baits of the world.’Why don’t we set up our lair close by where Māra has sown the seed and those worldly pleasures of the flesh? Then we can encroach on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu. “So they took up residence near where poison-grass & the baits of the world had been sown by MāraAnd that’s just what they did.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu. and—having taken up residence there—ate food without venturing unwarily into the poison-grass & the baits of the world sown by Māra.
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. By eating food without venturing unwarily into the poison-grass & the baits of the world sown by Māra, they didn’t become intoxicated. Not being intoxicated, they didn’t become heedless. When they weren’t heedless, Māra wasn’t able to do with them as he liked on account of that poison-grass & the baits of the world.
Api ca kho evaṁdiṭṭhikā ahesuṁ—“But they came to hold views like this:Still, they had such views as these:
sassato loko itipi, asassato loko itipi; ‘The cosmos is eternal.’ ‘The cosmos is not eternal.’‘The cosmos is eternal’ or ‘The cosmos is not eternal’;
antavā loko itipi, anantavā loko itipi; ‘The cosmos is finite.’ ‘The cosmos is infinite.’‘The cosmos is finite’ or ‘The cosmos is infinite’;
taṁ jīvaṁ taṁ sarīraṁ itipi, aññaṁ jīvaṁ aññaṁ sarīraṁ itipi; ‘The soul is the same thing as the body.’ ‘The soul is one thing and the body is another.’‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’;
hoti tathāgato paraṁ maraṇā itipi, na hoti tathāgato paraṁ maraṇā itipi, hoti ca na ca hoti tathāgato paraṁ maraṇā itipi, neva hoti na na hoti tathāgato paraṁ maraṇā itipi. ‘After death a Tathāgata exists.’ ‘After death a Tathāgata does not exist.’ ‘After death a Tathāgata both exists & does not exist.’ ‘After death a Tathāgata neither exists nor does not exist.’or that after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.
Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. That’s why that third group of contemplatives & brahmans didn’t escape from Māra’s power & control.And that’s how the third group of ascetics and brahmins failed to get free from Māra’s power.
Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṁ ime tatiye samaṇabrāhmaṇe vadāmi. “This third group of contemplatives & brahmans, I tell you, is just like the third herd of deer.This third group of ascetics and brahmins is just like the third herd of deer, I say.
Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṁ samacintesuṁ: “A fourth group of contemplatives & brahmans reasoned thus:So then a fourth group of ascetics and brahmins thought up a plan,
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe…. ‘That first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Māra, ate food.…‘The first …
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. …That’s why that first group of contemplatives & brahmans didn’t escape from Māra’s power & control.
Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: The second group of contemplatives & brahmans… entirely avoided that poison-grass food, the baits of the world. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area.… But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt.… Having lost their strength & energy, they lost their awareness-release. Having lost their awareness-release, they returned to the poison-grass & baits of the world sown by Māra.…second …
‘ye kho te paṭhamā samaṇabrāhmaṇā …pe….
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe….
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. That’s why that second group of contemplatives & brahmans didn’t escape from Māra’s power & control.
Yepi te tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe…. The third group of contemplatives & brahmans… took up residence near where poison-grass & the baits of the world had been sown by Māra and—having taken up residence there—ate food without venturing unwarily into the poison-grass & the baits of the world sown by Māra.…and third groups of ascetics and brahmins …
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe….
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe….
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti.
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu.
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu.
Amattā samānā na pamādaṁ āpajjiṁsu.
Appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.
Api ca kho evaṁdiṭṭhikā ahesuṁ sassato loko itipi …pe… But they came to hold views like this: ‘The cosmos is eternal.’ …
neva hoti na na hoti tathāgato paraṁ maraṇā itipi. ‘After death a Tathāgata neither exists nor does not exist.’
Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. That’s why that third group of contemplatives & brahmans didn’t escape from Māra’s power & control.failed to get free of Māra’s power.
Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma. ‘What if we were to take up residence where Māra & his followers can’t goWhy don’t we set up our lair where Māra and his assembly can’t go?
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti. and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass & baits of the world sown by Māra? By eating food without venturing unwarily into the poison-grass & baits of the world sown by Māra, we won’t become intoxicated. Not being intoxicated, we won’t become heedless. When we aren’t heedless, Māra won’t be able to do with us as he likes on account of that poison-grass & the baits of the world.’Then we can encroach on where Māra has sown the seed and those worldly pleasures of the flesh, and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’
Te yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappayiṁsu. “So the fourth group of contemplatives & brahmans took up residence where Māra & his followers couldn’t goAnd that’s just what they did.
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. and—having taken up residence there—ate food without venturing unwarily into the poison-grass & baits of the world sown by Māra. By eating food without venturing unwarily into the poison-grass & baits of the world sown by Māra, they didn’t become intoxicated. Not being intoxicated, they didn’t become heedless. When they weren’t heedless, Māra wasn’t able to do with them as he liked on account of that poison-grass & the baits of the world.
Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṁsu mārassa iddhānubhāvā. That’s why that fourth group of contemplatives & brahmans escaped from Māra’s power & control.And that’s how the fourth group of ascetics and brahmins got free from Māra’s power.
Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṁ ime catutthe samaṇabrāhmaṇe vadāmi. “This fourth group of contemplatives & brahmans, I tell you, is just like the fourth herd of deer.This fourth group of ascetics and brahmins is just like the fourth herd of deer, I say.
Kathañca, bhikkhave, agati mārassa ca māraparisāya ca? “And how is there the place where Māra & his followers can’t go?And where is it that Māra and his assembly can’t go?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. “There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. This is said to be a monk who has blinded Māra, who has destroyed the path of Māra’s eye and has gone where Māra the Evil One can’t see him.This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. “With the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is said to be a monk who has blinded Māra…This is called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. “With the fading of rapture, the monk remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is said to be a monk who has blinded Māra…This is called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. “With the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—the monk enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is said to be a monk who has blinded Māra…This is called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. “With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ the monk enters & remains in the dimension of the infinitude of space.Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is said to be a monk who has blinded Māra…This is called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. “With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ the monk enters & remains in the dimension of the infinitude of consciousness.Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is said to be a monk who has blinded Māra…This is called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. “With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ the monk enters & remains in the dimension of nothingness.Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is said to be a monk who has blinded Māra…This is called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. “With the complete transcending of the dimension of nothingness, the monk enters & remains in the dimension of neither perception nor non-perception.Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is said to be a monk who has blinded Māra…This is called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. “With the complete transcending of the dimension of neither perception nor non-perception, the monk enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended.Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti. This is said to be a monk who has blinded Māra, who has destroyed the path of Māra’s eye and has gone where Māra the Evil One can’t see him—and has crossed over attachment to the world.”This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Gratified, the monks delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Nivāpasuttaṁ niṭṭhitaṁ pañcamaṁ.