MN 25  Nivāpa sutta - Bait

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

Four Herds of Deer

“Na, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ: ‘imaṁ me nivāpaṁ nivuttaṁ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṁ dīghamaddhānaṁ yāpentū’ti. Evañca kho, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ: ‘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.

“Bhikkhus, a |deer-trapper::baiter, trapper [nevāpika]| does not lay down bait for a herd of deer intending thus: ‘May the herd of deer enjoy this bait that I have laid down, be long-lived, beautiful, and sustain themselves for a long time.’ A deer-trapper lays down bait for a herd of deer intending thus: ‘The herd of deer will eat the food I have laid down rushing in and infatuated with it. As they eat the food rushing in and infatuated with it, they will |become intoxicated::experience vanity, pride, conceit [mada]|. Being intoxicated, they will fall into |negligence::carelessness, heedlessness [pamāda]|. When they are negligent, I can do with them as I wish on account of this bait.’

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. Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

Now, bhikkhus, the first herd of deer ate the bait that the deer-trapper had laid down rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how, bhikkhus, the first herd of deer failed to get free from the psychic power and control of the deer-trapper.

Tatra, bhikkhave, dutiyā migajātā evaṁ samacintesuṁ: ‘ye kho te 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. 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, bhikkhave, dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

Now, bhikkhus, the second herd of deer |strategized::lit. thought together [samacintesi]| thus: ‘The first herd of deer ate the bait that the deer-trapper had laid down rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how the first herd of deer failed to get free from the psychic power and control of the deer-trapper. What if we altogether abstain from that bait food; abstaining from that dangerous pleasure, let us enter the |forest region::wilderness area [araññāyatana]| and dwell there.’ Then they altogether abstained from that bait food; abstaining from that dangerous pleasure, they entered the forest region and dwelt there. But in the last month of the hot season, when grass and water ran out, their bodies reached a state of extreme emaciation. As their bodies reached extreme emaciation, their strength and |energy::willpower, determination [vīriya]| diminished. When their strength and energy had diminished, they returned to that very bait laid down by the deer-trapper. There they ate the bait rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how, bhikkhus, even the second herd of deer failed to get free from the psychic power and control of the deer-trapper.

Tatra, bhikkhave, tatiyā migajātā evaṁ samacintesuṁ: ‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. Yepi te dutiyā migajātā evaṁ samacintesuṁ: “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. 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.

Now, bhikkhus, the third herd of deer strategized thus: ‘The first herd of deer ate the bait that the deer-trapper had laid down rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how the first herd of deer failed to get free from the psychic power and control of the deer-trapper. The second herd of deer strategized thus: “The first herd of deer ate the bait that the deer-trapper had laid down rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how the first herd of deer failed to get free from the psychic power and control of the deer-trapper. What if we altogether abstain from that bait food; abstaining from that dangerous pleasure, let us enter the forest region and dwell there.” Then they altogether abstained from that bait food; abstaining from that dangerous pleasure, they entered the forest region and dwelt there. But in the last month of the hot season, when grass and water ran out, their bodies reached a state of extreme emaciation. As their bodies reached extreme emaciation, their strength and energy diminished. When their strength and energy had diminished, they returned to that very bait laid down by the deer-trapper. There they ate the bait rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how even the second herd of deer failed to get free from the psychic power and control of the deer-trapper. What if we make a lair close to that bait laid down by the deer-trapper. Having made a lair there, let us eat the bait laid down by the deer-trapper not rushing in and not infatuated with it. As we eat the bait not rushing in and not infatuated with it, we will not become intoxicated. Not being intoxicated, we will not fall into negligence. When we are not negligent, the deer-trapper cannot do with us as he wishes on account of this bait.’ Then they made a lair close to that bait laid down by the deer-trapper. Having made a lair there, they ate the bait laid down by the deer-trapper not rushing in and not infatuated with it. As they ate the bait not rushing in and not infatuated with it, they did not become intoxicated. Not being intoxicated, they did not fall into negligence. When they were not negligent, the deer-trapper could not do with them as he wished on account of that bait.

Tatra, bhikkhave, 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, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu. Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

But it occurred to the deer-trapper and the deer-trapper’s entourage: ‘This third herd of deer are as crafty and cunning as wizards and sorcerers. They eat this bait that is laid down, yet we do not know their coming or going. What if we surround this laid-down bait on all sides with large stake-nets, including the surrounding area; perhaps we might see the lair of the third herd of deer, where they can be caught.’ They surrounded that laid-down bait on all sides with large stake-nets, including the surrounding area. The deer-trapper and the deer-trapper’s entourage saw the lair of the third herd of deer, where they were caught. That is how, bhikkhus, even the third herd of deer failed to get free from the psychic power and control of the deer-trapper.

Tatra, bhikkhave, catutthā migajātā evaṁ samacintesuṁ: ‘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. Yepi te tatiyā migajātā evaṁ samacintesuṁ: “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. 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. Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ 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.

Now, bhikkhus, the fourth herd of deer strategized thus: ‘The first herd of deer ate the bait that the deer-trapper had laid down rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how the first herd of deer failed to get free from the psychic power and control of the deer-trapper. The second herd of deer strategized thus: “The first herd of deer ate the bait that the deer-trapper had laid down rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how the first herd of deer failed to get free from the psychic power and control of the deer-trapper. What if we altogether abstain from that bait food; abstaining from that dangerous pleasure, let us enter the forest region and dwell there.” Then they altogether abstained from that bait food; abstaining from that dangerous pleasure, they entered the forest region and dwelt there. But in the last month of the hot season, when grass and water ran out, their bodies reached a state of extreme emaciation. As their bodies reached extreme emaciation, their strength and energy diminished. When their strength and energy had diminished, they returned to that very bait laid down by the deer-trapper. There they ate the bait rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how even the second herd of deer failed to get free from the psychic power and control of the deer-trapper. The third herd of deer strategized thus: “The first herd of deer ate the bait that the deer-trapper had laid down rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how the first herd of deer failed to get free from the psychic power and control of the deer-trapper. The second herd of deer strategized thus: ‘The first herd of deer ate the bait that the deer-trapper had laid down rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how the first herd of deer failed to get free from the psychic power and control of the deer-trapper. What if we altogether abstain from that bait food; abstaining from that dangerous pleasure, let us enter the forest region and dwell there.’ Then they altogether abstained from that bait food; abstaining from that dangerous pleasure, they entered the forest region and dwelt there. But in the last month of the hot season, when grass and water ran out, their bodies reached a state of extreme emaciation. As their bodies reached extreme emaciation, their strength and energy diminished. When their strength and energy had diminished, they returned to that very bait laid down by the deer-trapper. There they ate the bait rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, the deer-trapper did with them as he wished on account of that bait. That is how even the second herd of deer failed to get free from the psychic power and control of the deer-trapper. What if we make a lair close to that bait laid down by the deer-trapper. Having made a lair there, let us eat the bait laid down by the deer-trapper not rushing in and not infatuated with it. As we eat the bait not rushing in and not infatuated with it, we will not become intoxicated. Not being intoxicated, we will not fall into negligence. When we are not negligent, the deer-trapper cannot do with us as he wishes on account of this bait.” Then they made a lair close to that bait laid down by the deer-trapper. Having made a lair there, they ate the bait laid down by the deer-trapper not rushing in and not infatuated with it. As they ate the bait not rushing in and not infatuated with it, they did not become intoxicated. Not being intoxicated, they did not fall into negligence. When they were not negligent, the deer-trapper could not do with them as he wished on account of that bait. But it occurred to the deer-trapper and the deer-trapper’s entourage: “This third herd of deer are as crafty and cunning as wizards and sorcerers. They eat this bait that is laid down, yet we do not know their coming or going. What if we surround this laid-down bait on all sides with large stake-nets, including the surrounding area; perhaps we might see the lair of the third herd of deer, where they can be caught.” They surrounded that laid-down bait on all sides with large stake-nets, including the surrounding area. The deer-trapper and the deer-trapper’s entourage saw the lair of the third herd of deer, where they were caught. That is how even the third herd of deer failed to get free from the psychic power and control of the deer-trapper. What if we make a lair where the deer-trapper and the deer-trapper’s entourage cannot go. Having made a lair there, let us eat the bait laid down by the deer-trapper not rushing in and not infatuated with it. As we eat the bait not rushing in and not infatuated with it, we will not become intoxicated. Not being intoxicated, we will not fall into negligence. When we are not negligent, the deer-trapper cannot do with us as he wishes on account of this bait.’ They made a lair where the deer-trapper and the deer-trapper’s entourage could not go. Having made a lair there, they ate the bait laid down by the deer-trapper not rushing in and not infatuated with it. As they ate the bait not rushing in and not infatuated with it, they did not become intoxicated. Not being intoxicated, they did not fall into negligence. When they were not negligent, the deer-trapper could not do with them as he wished on account of that bait.

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: ‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā 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 catutthānaṁ migajātānaṁ āsayaṁ passeyyāma yattha te gāhaṁ gaccheyyun’ti. Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. Neva kho, bhikkhave, addasaṁsu nevāpiko ca nevāpikaparisā ca catutthānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ gaccheyyuṁ. Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi: ‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti. Evaṁ imaṁ nivāpaṁ nivuttaṁ sabbaso migajātā parimuñcissanti. Yannūna mayaṁ catutthe migajāte ajjhupekkheyyāmā’ti. Ajjhupekkhiṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte. Evañhi te, bhikkhave, catutthā migajātā parimucciṁsu nevāpikassa iddhānubhāvā.

But it occurred to the deer-trapper and the deer-trapper’s entourage: ‘This fourth herd of deer are as crafty and cunning as wizards and sorcerers. They eat this bait that is laid down, yet we do not know their coming or going. What if we surround this laid-down bait on all sides with large stake-nets, including the surrounding area; perhaps we might see the lair of the fourth herd of deer, where they can be caught.’ They surrounded that laid-down bait on all sides with large stake-nets, including the surrounding area. But, bhikkhus, the deer-trapper and the deer-trapper’s entourage did not see the lair of the fourth herd of deer, where they could be caught. Then, bhikkhus, it occurred to the deer-trapper and the deer-trapper’s entourage: ‘If we |disturb::agitate, provoke [ghaṭṭeti]| the fourth herd of deer, being disturbed they will disturb others, and those being disturbed will disturb still others. In this way, all the deer herds will completely abandon this laid-down bait. What if we ignore the fourth herd of deer.’ So, bhikkhus, the deer-trapper and the deer-trapper’s entourage ignored the fourth herd of deer. That is how, bhikkhus, the fourth herd of deer got free from the psychic power and control of the deer-trapper.

Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya. Ayaṁ cevettha attho—

I have given this simile, bhikkhus, to convey a meaning. And this is the meaning here:

nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.

‘Bait,’ bhikkhus, is a term for the five cords of sensual pleasure.

Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.

‘Deer-trapper,’ bhikkhus, is a term for |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]| the |Evil One::profoundly immoral and wicked, having evil quality, epithet of Māra [pāpimant]|.

Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ.

‘Deer-trapper’s entourage,’ bhikkhus, is a term for Māra’s assembly.

Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ.

‘Herd of deer,’ bhikkhus, is a term for ascetics and brahmins.

Four Kinds of Ascetics and Brahmins

Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni 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, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṁ ime paṭhame samaṇabrāhmaṇe vadāmi.

Now, bhikkhus, the ascetics and brahmins of the first kind ate the bait laid down by Māra along with the |baits of the world::material delights, worldliness [lokāmisāni]| rushing in and infatuated with them. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how, bhikkhus, the ascetics and brahmins of the first kind failed to get free from the psychic power and control of Māra. I say, bhikkhus, that the ascetics and brahmins of the first kind are comparable to that first herd of deer.

Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni 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 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 vihareyyāmāti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu. 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.

Now, bhikkhus, the ascetics and brahmins of the second kind strategized thus: ‘The ascetics and brahmins of the first kind ate the bait laid down by Māra along with the baits of the world rushing in and infatuated with them. As they enjoyed taking food rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how the ascetics and brahmins of the first kind failed to get free from the psychic power and control of Māra. What if we altogether abstain from that bait and those baits of the world; abstaining from that dangerous pleasure, let us enter the forest region and dwell there.’ Then they altogether abstained from that bait and those baits of the world; abstaining from that dangerous pleasure, they entered the forest region and dwelt there. There, they subsisted on raw greens, or on wild millet, or on wild red rice, or on bark parings, or on water plants and slime, or on rice husk powder, or on rice water and pot scum, or on ground sesame, or on grass, or on cow dung. They subsisted on roots and fruits of the forest, eating fallen fruits.

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, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṁ ime dutiye samaṇabrāhmaṇe vadāmi.

But in the last month of the hot season, when grass and water ran out, their bodies reached a state of extreme emaciation. As their bodies reached extreme emaciation, their strength and energy diminished. When their strength and energy diminished, their deliverance of mind was lost. When their deliverance of mind was lost, they returned to that very bait laid down by Māra and the baits of the world. There they ate the bait rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how, bhikkhus, the ascetics and brahmins of the second kind failed to get free from the psychic power and control of Māra. I say, bhikkhus, that the ascetics and brahmins of the second kind are comparable to that second herd of deer.

Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ: “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. 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.

Now, bhikkhus, the ascetics and brahmins of the third kind strategized thus: ‘The ascetics and brahmins of the first kind ate the bait laid down by Māra along with the baits of the world rushing in and infatuated with them. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how, bhikkhus, the ascetics and brahmins of the first kind failed to get free from the psychic power and control of Māra. The ascetics and brahmins of the second kind strategized thus: “The ascetics and brahmins of the first kind ate the bait laid down by Māra along with the baits of the world rushing in and infatuated with them. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how the ascetics and brahmins of the first kind failed to get free from the psychic power and control of Māra. What if we altogether abstain from that bait and those baits of the world; abstaining from that dangerous pleasure, let us enter the forest region and dwell there.” Then they altogether abstained from that bait and those baits of the world; abstaining from that dangerous pleasure, they entered the forest region and dwelt there. There, they subsisted on raw greens , or on wild millet, or on wild red rice, or on bark parings, or on water plants and slime, or on rice husk powder, or on rice water and pot scum, or on ground sesame, or on grass, or on cow dung. They subsisted on roots and fruits of the forest, eating fallen fruits. But in the last month of the hot season, when grass and water ran out, their bodies reached a state of extreme emaciation. As their bodies reached extreme emaciation, their strength and energy diminished. When their strength and energy diminished, their deliverance of mind was lost. When their deliverance of mind was lost, they returned to that very bait laid down by Māra and the baits of the world. There they ate the bait rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how the ascetics and brahmins of the second kind failed to get free from the psychic power and control of Māra. What if we make our dwelling place close to that bait laid down by Māra and the baits of the world. Having made our dwelling place there, let us eat the bait laid down by Māra and the baits of the world not rushing in and not infatuated with it. As we eat the bait not rushing in and not infatuated with it, we will not become intoxicated. Not being intoxicated, we will not fall into negligence. When we are not negligent, Māra cannot do with us as he wishes on account of this bait and the baits of the world.’

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, asassato loko itipi; antavā loko itipi, anantavā loko itipi; taṁ jīvaṁ taṁ sarīraṁ itipi, aññaṁ jīvaṁ aññaṁ sarīraṁ itipi; 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. Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṁ ime tatiye samaṇabrāhmaṇe vadāmi.

Then they made their dwelling place close to that bait laid down by Māra and the baits of the world. Having made their dwelling place there, they ate the bait laid down by Māra and the baits of the world not rushing in and not infatuated with it. As they ate the bait not rushing in and not infatuated with it, they did not become intoxicated. Not being intoxicated, they did not fall into negligence. When they were not negligent, Māra could not do with them as he wished on account of that bait and those baits of the world. But they held such views as these: ‘The world is |eternal::everlasting [sassata]|,’ or ‘the world is not eternal;’ ‘the world is finite,’ or ‘the world is infinite;’ ‘the |life force::life, soul [jīva]| and the body are the same,’ or ‘the life force is one thing, the body another;’ ‘after death, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| exists,’ or ‘after death, a Tathāgata does not exist,’ or ‘after death, a Tathāgata both exists and does not exist,’ or ‘after death, a Tathāgata neither exists nor does not exist.’ That is how, bhikkhus, even the ascetics and brahmins of the third kind failed to get free from the psychic power and control of Māra. I say, bhikkhus, that the ascetics and brahmins of the third kind are comparable to that third herd of deer.

Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṁ samacintesuṁ: ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe…. 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. Yepi te tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe…. 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. Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ 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.

Now, bhikkhus, the ascetics and brahmins of the fourth kind strategized thus: ‘The ascetics and brahmins of the first kind ate the bait laid down by Māra along with the baits of the world rushing in and infatuated with them. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how the ascetics and brahmins of the first kind failed to get free from the psychic power and control of Māra. The ascetics and brahmins of the second kind strategized thus: “The ascetics and brahmins of the first kind ate the bait laid down by Māra along with the baits of the world rushing in and infatuated with them. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how the ascetics and brahmins of the first kind failed to get free from the psychic power and control of Māra. What if we altogether abstain from that bait and those baits of the world; abstaining from that dangerous pleasure, let us enter the forest region and dwell there.” Then they altogether abstained from that bait and those baits of the world ; abstaining from that dangerous pleasure, they entered the forest region and dwelt there. There, they subsisted on raw greens, or on wild millet, or on wild red rice, or on bark parings, or on water plants and slime, or on rice husk powder, or on rice water and pot scum, or on ground sesame, or on grass, or on cow dung. They subsisted on roots and fruits of the forest, eating fallen fruits. But in the last month of the hot season, when grass and water ran out, their bodies reached a state of extreme emaciation. As their bodies reached extreme emaciation, their strength and energy diminished. When their strength and energy diminished, their deliverance of mind was lost. When their deliverance of mind was lost, they returned to that very bait laid down by Māra and the baits of the world. There they ate the bait rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how even the ascetics and brahmins of the second kind failed to get free from the psychic power and control of Māra. The ascetics and brahmins of the third kind strategized thus: “The ascetics and brahmins of the first kind ate the bait laid down by Māra along with the baits of the world rushing in and infatuated with them. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how the ascetics and brahmins of the first kind failed to get free from the psychic power and control of Māra. The ascetics and brahmins of the second kind strategized thus: ‘The ascetics and brahmins of the first kind ate the bait laid down by Māra along with the baits of the world rushing in and infatuated with them. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how the ascetics and brahmins of the first kind failed to get free from the psychic power and control of Māra. What if we altogether abstain from that bait and those baits of the world; abstaining from that dangerous pleasure, let us enter the forest region and dwell there.’ Then they altogether abstained from that bait and those baits of the world; abstaining from that dangerous pleasure, they entered the forest region and dwelt there. There, they subsisted on raw greens, or on wild millet, or on wild red rice, or on bark parings, or on water plants and slime, or on rice husk powder, or on rice water and pot scum, or on ground sesame, or on grass, or on cow dung. They subsisted on roots and fruits of the forest, eating fallen fruits. But in the last month of the hot season, when grass and water ran out, their bodies reached a state of extreme emaciation. As their bodies reached extreme emaciation, their strength and energy diminished. When their strength and energy diminished, their deliverance of mind was lost. When their deliverance of mind was lost, they returned to that very bait laid down by Māra and the baits of the world. There they ate the bait rushing in and infatuated with it. As they ate the bait rushing in and infatuated with it, they became intoxicated. Being intoxicated, they fell into negligence. When they were negligent, Māra did with them as he wished on account of that bait and those baits of the world. That is how even the ascetics and brahmins of the second kind failed to get free from the psychic power and control of Māra. What if we make our dwelling place close to that bait laid down by Māra and the baits of the world. Having made our dwelling place there, let us eat the bait laid down by Māra and the baits of the world not rushing in and not infatuated with it. As we eat the bait not rushing in and not infatuated with it, we will not become intoxicated. Not being intoxicated, we will not fall into negligence. When we are not negligent, Māra cannot do with us as he wishes on account of this bait and the baits of the world.” Then they made their dwelling place close to that bait laid down by Māra and the baits of the world. Having made their dwelling place there, they ate the bait laid down by Māra and the baits of the world not rushing in and not infatuated with it. As they ate the bait not rushing in and not infatuated with it, they did not become intoxicated. Not being intoxicated, they did not fall into negligence. When they were not negligent, Māra could not do with them as he wished on account of that bait and those baits of the world. But they held such views as these: ‘The world is eternal’ or ‘The world is not eternal’; ‘The world is finite’ or ‘The world is infinite’; ‘The life force and the body are the same’ or ‘The life force is one thing, the body another’; ‘After death, a Tathāgata exists’ or ‘After death, a Tathāgata does not exist’; ‘After death, a Tathāgata both exists and does not exist’ or ‘After death, a Tathāgata neither exists nor does not exist.’ That is how even the ascetics and brahmins of the third kind failed to get free from the psychic power and control of Māra. What if we make our dwelling place where Māra and Māra’s entourage cannot go. Having made our dwelling place there, let us eat the bait laid down by Māra and the baits of the world not rushing in and not infatuated with it. As we eat the bait not rushing in and not infatuated with it, we will not become intoxicated. Not being intoxicated, we will not fall into negligence. When we are not negligent, Māra cannot do with us as he wishes on account of this bait and the baits of the world.’

Te yattha agati mārassa ca māraparisāya ca tatrāsayaṁ 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. Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṁsu mārassa iddhānubhāvā. Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṁ ime catutthe samaṇabrāhmaṇe vadāmi.

Then they made their dwelling place where Māra and Māra’s entourage cannot go. Having made their dwelling place there, they ate the bait laid down by Māra and the baits of the world not rushing in and not infatuated with it. As they ate the bait not rushing in and not infatuated with it, they did not become intoxicated. Not being intoxicated, they did not fall into negligence. When they were not negligent, Māra could not do with them as he wished on account of that bait and those baits of the world. That is how, bhikkhus, the ascetics and brahmins of the fourth kind got free from the psychic power and control of Māra. I say, bhikkhus, that the ascetics and brahmins of the fourth kind are comparable to that fourth herd of deer.

Blinding Māra

Kathañca, bhikkhave, agati mārassa ca māraparisāya ca? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.

And what, bhikkhus, is the place where Māra and Māra’s entourage cannot go? Here, bhikkhus, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, a bhikkhu enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with uplifting joy and pleasure. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

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. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, bhikkhus, with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, a bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Furthermore, bhikkhus, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Further, bhikkhus, with the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the disappearance of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, aware that ‘space is boundless,’ the bhikkhu enters upon and abides in the |base of boundless space::field of boundless expanse, sometimes translated as dimension of infinite space [ākāsānañcāyatana]|. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Further, bhikkhus, with the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ the bhikkhu enters upon and abides in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Further, bhikkhus, with the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ the bhikkhu enters upon and abides in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave …pe… pāpimato.

Further, bhikkhus, with the complete surpassing of the base of nothingness, the bhikkhu enters upon and abides in the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti.

Further, bhikkhus, with the complete surpassing of the base of neither perception nor non-perception, the bhikkhu enters upon and abides in the |cessation of perception and what is felt::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|. And seeing with wisdom, his |mental defilements::mental outflows, discharges, taints [āsava]| are completely exhausted. This, bhikkhus, is called a bhikkhu who has blinded Māra, who has gone beyond the Evil One’s sight, becoming invisible to him. He has crossed over |entanglement in::attachment to [visattikā]| the world.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.