1"Bhikkhus, once in the past a hawk suddenly swooped down and seized a quail. [n.130] The parable of the hawk and the quail is also related in the Sakuṇagghi Jataka (No. 168; Ja II 58–59), with the Bodhisatta as the quail and Devadatta as the hawk. For additional references, see KS 5:125, n. 1. Though sakuṇagghi is a feminine, this need not imply the hawk is female. Ajjhapattā is a reduplicated aorist which, in the Pali tradition, became transformed into a past participle; see von Hinüber, "Traces of the Reduplicated Aorist in Pali," in Selected Papers, pp. 52–61. The conjunction of two finite verbs here seems hard to account for, as normally an absolutive would precede a finite verb. Then, while the quail was being carried off by the hawk, he lamented: ‘We were so unlucky, of so little merit! We strayed out of our own resort into the domain of others. If we had stayed in our own resort today, in our own ancestral domain, this hawk wouldn’t have stood a chance against me in a fight.’ - ‘But what is your own resort, quail, what is your own ancestral domain?’ - ‘The freshly ploughed field covered with clods of soil.’ sn.v.147

"Then the hawk, confident of her own strength, not boasting of her own strength, [n.131] PED does not list apatthaddhā, but CPD explains it as a past participle < Skt apa-stambh. Ja II 59,17,20 reads atthaddhā/thaddhā. Be and Ee have sake bale asaṁvadamānā, Se sake bale avacamānā; Spk explains it as though it were not a negation: ssaṁvadamānā ti sammā vadamānā, attano balassa suṭṭhu vaṇṇaṁ vadamānā; "boasting: speaking fully, thoroughly praising her own strength." released the quail, saying: ‘Go now, quail, but even there you won’t escape me.’

2"Then, bhikkhus, the quail went to a freshly ploughed field covered with clods of soil. Having climbed up on a large clod, he stood there and addressed the hawk: ‘Come get me now, hawk! Come get me now, hawk!’

"Then the hawk, confident of her own strength, not boasting of her own strength, folded up both her wings and suddenly swooped down on the quail. But when the quail knew, ‘That hawk has come close,’ he slipped inside that clod, and the hawk shattered her breast right on the spot. So it is, bhikkhus, when one strays outside one's own resort into the domain of others.

3"Therefore, bhikkhus, do not stray outside your own resort into the domain of others. Māra will gain access to those who stray outside their own resort into the domain of others; Māra will get a hold on them. [n.132] Cp. SN35.243 (IV 185,7–15; 186,23–30). sn.v.148

"And what is not a bhikkhu's own resort but the domain of others? It is the five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear … Odours cognizable by the nose … Tastes cognizable by the tongue … Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This is what is not a bhikkhu's own resort but the domain of others.

4"Move in your own resort, bhikkhus, in your own ancestral domain. Māra will not gain access to those who move in their own resort, in their own ancestral domain; Māra will not get a hold on them.

"And what is a bhikkhu's resort, his own ancestral domain? It is the four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is a bhikkhu's resort, his own ancestral domain."

1"Bhūtapubbaṁ, bhikkhave, sakuṇagghi lāpaṁ sakuṇaṁ sahasā ajjhappattā aggahesi. Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṁ paridevasi: ‘mayamevamha alakkhikā, mayaṁ appapuññā, ye mayaṁ agocare carimha paravisaye. Sacejja mayaṁ gocare careyyāma sake pettike visaye, na myāyaṁ, sakuṇagghi, alaṁ abhavissa, yadidaṁ – yuddhāyā’ti. ‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti? ‘Yadidaṁ – naṅgalakaṭṭhakaraṇaṁ leḍḍuṭṭhānan’ti.

Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṁvadamānā lāpaṁ sakuṇaṁ pamuñci: ‘gaccha kho tvaṁ, lāpa, tatrapi me gantvā na mokkhasī’ti.

2Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṁ leḍḍuṭṭhānaṁ gantvā mahantaṁ leḍḍuṁ abhiruhitvā sakuṇagghiṁ vadamāno aṭṭhāsi: ‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti.

Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṁvadamānā ubho pakkhe sannayha lāpaṁ sakuṇaṁ sahasā ajjhappattā. Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṁ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṁ paccupādi. Atha kho, bhikkhave, sakuṇagghi tattheva uraṁ paccatāḷesi. Evañhi taṁ, bhikkhave, hoti yo agocare carati paravisaye.

3Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṁ paravisaye lacchati māro otāraṁ, lacchati māro ārammaṇaṁ.

Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṁ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā … pe … ghānaviññeyyā gandhā … pe … jivhāviññeyyā rasā … pe … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā – ayaṁ, bhikkhave, bhikkhuno agocaro paravisayo.

4Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ.

Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṁ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu … pe … citte … pe … dhammesu dhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ – ayaṁ, bhikkhave, bhikkhuno gocaro sako pettiko visayo"ti.

Chaṭṭhaṁ.