Majjhima Nikāya 25
Translators: sujato
Middle Discourses 25
Nivāpasutta
Sowing
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,
“bhikkhavo”ti.
“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Na, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ:
“Mendicants, a sower does not sow seed for deer thinking,
‘imaṁ me nivāpaṁ nivuttaṁ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṁ dīghamaddhānaṁ yāpentū’ti.
‘May the deer, enjoying this seed, be healthy and in good condition. May they live long and prosper!’
Evañca kho, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ:
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.
‘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.
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.
And that’s how the first herd of deer failed to get free from the sower’s power.
Tatra, bhikkhave, dutiyā migajātā evaṁ samacintesuṁ:
So then a second herd of deer thought up a plan,
‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu.
‘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.
and failed to get free of the sower’s power.
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Why don’t we avoid eating the seed altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’
Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.
And that’s just what they did.
Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti.
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.
and they lost their strength and energy.
Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu.
So they returned to where the sower had sown the seed.
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.
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.
Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
And that’s how the second herd of deer failed to get free from the sower’s power.
Tatra, bhikkhave, tatiyā migajātā evaṁ samacintesuṁ:
So then a third herd of deer thought up a plan,
‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe…
‘The first …
evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Yepi te dutiyā migajātā evaṁ samacintesuṁ:
and second herds of deer …
“ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe…
evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.
Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.
Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti.
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.
Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu.
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.
Evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
failed to get free of the sower’s power.
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma.
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.
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.
And 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.
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:
So the sower and his helpers thought,
‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā;
‘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.
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.
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.
And that’s just what they did.
Addasaṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu.
And they saw the lair where the third herd of deer went to hide out.
Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
And that’s how the third herd failed to get free from the sower’s power.
Tatra, bhikkhave, catutthā migajātā evaṁ samacintesuṁ:
So then a fourth herd of deer thought up a plan,
‘ye kho te paṭhamā migajātā …pe…
‘The first …
evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
Yepi te dutiyā migajātā evaṁ samacintesuṁ:
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.
Yepi te tatiyā migajātā evaṁ samacintesuṁ:
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.
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.
Evañhi te tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
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.
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 them what he wants on account of that seed.’
Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappayiṁsu.
And 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.
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:
So the sower and his helpers thought,
‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā.
‘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.
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.
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.
And that’s just what they did.
Neva kho, bhikkhave, addasaṁsu nevāpiko ca nevāpikaparisā ca catutthānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ gaccheyyuṁ.
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 sower and his helpers thought,
‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti.
‘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.
Then all of the deer will escape this seed we’ve sown.
Yannūna mayaṁ catutthe migajāte ajjhupekkheyyāmā’ti.
Why don’t we just keep an eye on that fourth herd?’
Ajjhupekkhiṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte.
And that’s just what they did.
Evañhi te, bhikkhave, catutthā migajātā parimucciṁsu nevāpikassa iddhānubhāvā.
And that’s how the fourth herd of deer escaped the sower’s power.
Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya.
I’ve made up this simile to make a point.
Ayaṁ cevettha attho—
And this is what it means.
nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.
‘Seed’ is a term for the five kinds of sensual stimulation.
Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.
‘Sower’ is a term for Māra the Wicked.
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ.
‘Sower’s helpers’ is a term for Māra’s assembly.
Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ.
‘Deer’ is a term for ascetics and brahmins.
Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu.
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 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.
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 ascetics and brahmins is just like the first herd of deer, I say.
Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:
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.
‘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.
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
and failed to get free of Māra’s power.
Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Why don’t we avoid eating the seed and the worldly pleasures of the flesh altogether? Avoiding 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.
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.
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 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.
and they lost their strength and energy.
Balavīriye parihīne cetovimutti parihāyi.
Because of this, they lost their heart’s release,
Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.
so they went back to where Māra had sown the seed and the worldly pleasures of the flesh.
Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.
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.
Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
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 ascetics and brahmins is just like the second herd of deer, I say.
Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:
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….
‘The first …
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:
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.
Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.
Te tattha sākabhakkhāpi ahesuṁ …pe… pavattaphalabhojī.
Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti.
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.
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.
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.
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.
And 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.
Api ca kho evaṁdiṭṭhikā ahesuṁ—
Still, they had such views as these:
sassato loko itipi, asassato loko itipi;
‘The cosmos is eternal’ or ‘The cosmos is not eternal’;
antavā loko itipi, anantavā loko itipi;
‘The cosmos is finite’ or ‘The cosmos is infinite’;
taṁ jīvaṁ taṁ sarīraṁ itipi, aññaṁ jīvaṁ aññaṁ sarīraṁ itipi;
‘The soul and the body are the same thing’ or ‘The soul and the body are different things’;
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.
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.
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 ascetics and brahmins is just like the third herd of deer, I say.
Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṁ samacintesuṁ:
So then a fourth group of ascetics and brahmins thought up a plan,
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe….
‘The first …
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:
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.
Yepi te tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe….
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…
neva hoti na na hoti tathāgato paraṁ maraṇā itipi.
Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
failed to get free of Māra’s power.
Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma.
Why 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.
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.
And 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.
Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṁsu mārassa iddhānubhāvā.
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 ascetics and brahmins is just like the fourth herd of deer, I say.
Kathañca, bhikkhave, agati mārassa ca māraparisāya ca?
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.
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 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.
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 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.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Ayaṁ vuccati, bhikkhave …pe… pāpimato.
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.
Furthermore, giving up pleasure and pain, and ending 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 called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond perceptions of form, with the ending 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 called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
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 called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
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 called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
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 called a mendicant who has blinded Māra …
Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
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 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 Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.
Nivāpasuttaṁ niṭṭhitaṁ pañcamaṁ.