MN25: Nivapasutta

Nivapasutta - translated by Bhikkhu Anīgha

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 bhikkhus, “bhikkhavo”ti. “Bhikkhus!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Bhante,” they replied. Bhagavā etadavoca: The Buddha said this:

“Na, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ: “Bhikkhus, a trapper does not lay down bait for deer thinking, ‘imaṁ me nivāpaṁ nivuttaṁ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṁ dīghamaddhānaṁ yāpentū’ti. ‘May the deer, enjoying this bait, be healthy and in good condition. May they live long and prosper!’ Evañca kho, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ: A trapper lays down bait 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. ‘These deer will, having leapt at the bait I laid down, eat the food with infatuation. They’ll become indulgent; as they’re indulgent, they’ll become careless, and then I’ll be able to do what I want with them 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. And indeed, the first herd of deer, having leapt at the bait laid down by the trapper, ate the food with infatuation. As they were indulgent, they became careless, and then the trapper was able to do what he wanted with them on account of that bait. Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā. And that’s how the first herd of deer failed to get free from the trapper’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, having leapt at the bait laid down by the trapper … 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 trapper’s power. Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. Why don’t we avoid eating the bait altogether? Avoiding the 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 trapper had laid down the bait. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. They, having leapt at it, ate it with infatuation … 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 trapper’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 trapper’s power. Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma. Why don’t we set up our lair close by where the trapper has laid down the bait? 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, without leaping at the bait laid down by the trapper, eat the food without infatuation. We won’t become indulgent, and therefore we won’t become careless. Not being careless, the trapper won’t be able to do what he wants with us on account of that bait.’ 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 trapper and his helpers thought, ‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā; ‘This third herd of deer is so sneaky and devious! They must be powerful supernatural beings! imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. For they eat the bait we’ve laid down 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 bait we laid down on all sides by staking out large nets with sticks? 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 trapper’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 trapper’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 trapper and his helpers can’t go? Then we can, without leaping at the bait laid down by the trapper, eat the food without infatuation. We won’t become indulgent, and therefore we won’t become careless. Not being careless, the trapper won’t be able to do what he wants with us on account of that bait.’ 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 trapper and his helpers thought, ‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā. ‘This fourth herd of deer is so sneaky and devious! They must be powerful supernatural beings! Imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā. For they eat the bait we’ve laid down 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 bait we laid down on all sides by staking out large nets with sticks? 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 trapper and his helpers thought, ‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti. ‘If we startle this fourth herd of deer, they’ll startle others, who in turn will startle even more. Evaṁ imaṁ nivāpaṁ nivuttaṁ sabbaso migajātā parimuñcissanti. Then all of the deer will escape this bait we’ve laid down. 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 trapper’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. ‘Bait’ is a term for the five strands of sensuality.

Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. ‘Trapper’ is a term for Māra the Wicked.

Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ. ‘Trapper’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, having leapt at that bait and those worldly pleasures laid down by Māra, ate it with infatuation. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. They became indulgent; as they were indulgent, they became careless, and then Māra was able to do what he wanted with them on account of that bait and those worldly pleasures. 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 bait and the worldly pleasures 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 liberation of mind, Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni. so they went back to where Māra had laid down the bait and those worldly pleasures. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. Leaping at that place, they ate the the food with infatuation … 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 laid down the bait and those worldly pleasures? Then we can, without leaping at the bait laid down by Māra, eat the food without infatuation. We won’t become indulgent, and therefore we won’t become careless. Not being careless, Māra won’t be able to do what he wants with us on account of that bait and those worldly pleasures.’

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 world is eternal’ or ‘The world is not eternal’; antavā loko itipi, anantavā loko itipi; ‘The world is finite’ or ‘The world 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, without leaping at the bait laid down by Māra, eat the food without infatuation. We won’t become indulgent, and therefore we won’t become careless. Not being careless, Māra won’t be able to do what he wants with us on account of that bait and those worldly pleasures.’

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 bhikkhu, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, abides having entered upon the first jhāna. *The first jhāna is the escape “amidst confinement”, defined in AN 9.42 as the five strands of sensuality. The moral of the simile is that the fourth group of ascetics, like the four herd of deer, manage to develop dispassion for sensuality without having to actually leave the domain of the senses, the “feeding ground”. Practicing “absorption” meditation is tantamount to shunning the entire feeding ground, like the second herd of deer, instead of learning to circumvent just Māra's traps. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. This is called a bhikkhu who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. *Māra cannot see one in the first jhāna because the mind is not established upon any specific object. The entire six sense base [belongs to Māra](https://suttacentral.net/sn4.19/en/sujato), so one cannot escape simply by concentrating on certain objects within that. See AN 11.9.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, a bhikkhu abides having entered upon the second jhāna. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu 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 of joy, a bhikkhu abides equanimous, recollected, and aware, experiencing comfort with the body. He abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, with the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, a bhikkhu abides having entered upon the fourth jhāna. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted perceptions of form, with the ending of perceptions of resistance, not attending to perceptions of multiplicity, aware that ‘space is infinite’, abides having entered upon the extent of infinite space. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of infinite space, aware that ‘consciousness is infinite’, abides having entered upon the extent of infinite consciousness. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of infinite consciousness, aware that ‘there is nothing’, abides having entered upon the extent of nothingness. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Furthermore, a bhikkhu, having fully surmounted the extent of nothingness, abides having entered upon the extent of neither-perception-nor-non-perception. Ayaṁ vuccati, bhikkhave …pe… pāpimato. This is called a bhikkhu who has blinded Māra …

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. Furthermore, a bhikkhu, having fully surmounted the extent of neither-perception-nor-non-perception, abides having entered upon the cessation of perception-and-feeling. And, having seen with understanding, his influxes are destroyed. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti. This is called a bhikkhu who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. He's crossed over attachment to the world.”

Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.

Nivāpasuttaṁ niṭṭhitaṁ pañcamaṁ.

Origin URL: https://suttas.hillsidehermitage.org/?q=mn25