Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said,

“Na, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ:“The poison-grass sower doesn’t sow poison-grass for a herd of deer, (thinking,) ‘imaṁ me nivāpaṁ nivuttaṁ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṁ dīghamaddhānaṁ yāpentū’ti.‘May the herd of deer, having enjoyed the poison-grass I have sown, be long-lived & handsome, and last for a long time.’ Evañca kho, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ:Actually, the poison-grass sower sows poison grass for a herd of deer, (thinking,) ‘imaṁ me nivāpaṁ nivuttaṁ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjissanti, mattā samānā pamādaṁ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṁ nivāpe’ti.‘The herd of deer, venturing unwarily into the poison-grass I have sown, will eat food. Having eaten food after venturing unwarily, they will become intoxicated. Being intoxicated, they will become heedless. When they’ve become heedless, I can do with them as I like, on account of this poison-grass.’

Tatra, bhikkhave, paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.“Now, the first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass. Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

Tatra, bhikkhave, dutiyā migajātā evaṁ samacintesuṁ:“A second herd of deer reasoned thus: ‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu.‘That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass. Evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.That’s why that first herd of deer didn’t escape from the poison-grass sower’s power & control. Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.What if we were to entirely avoid that poison-grass food, and—avoiding that dangerous enjoyment—were to dwell having plunged into a wilderness area?’ Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.“So, they entirely avoided that poison-grass food. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area. Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti.But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt. Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.Their bodies having become extremely gaunt, they lost their strength & energy. Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu.Having lost their strength & energy, they returned to the poison-grass sown by the poison-grass sower. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.Venturing unwarily into the poison-grass sown by the poison-grass sower, they ate food. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass. Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.That, monks, is why that second herd of deer didn’t escape from the poison-grass sower’s power & control.

Tatra, bhikkhave, tatiyā migajātā evaṁ samacintesuṁ:“A third herd of deer reasoned thus: ‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe…‘That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.That’s why that first herd of deer didn’t escape from the poison-grass sower’s power & control. Yepi te dutiyā migajātā evaṁ samacintesuṁ:The second herd of deer reasoned thus: “ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe…“That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.That’s why that first herd of deer didn’t escape from the poison-grass sower’s power & control.…” Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti. Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.So, they entirely avoided that poison-grass food. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area. Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti.But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt. Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.Their bodies having become extremely gaunt, they lost their strength & energy. Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu.Having lost their strength & energy, they returned to the poison-grass sown by the poison-grass sower. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.Venturing unwarily into the poison-grass sown by the poison-grass sower, they ate food.… Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe. Evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.That’s why that second herd of deer didn’t escape from the poison-grass sower’s power & control. Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma.“‘What if we were to take up residence near where poison-grass has been sown by the poison-grass sower and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass sown by the poison-grass sower? Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti.By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, we won’t become intoxicated. Not being intoxicated, we won’t become heedless. When we aren’t heedless, the poison-grass sower won’t be able to do with us as he likes on account of that poison-grass.’ Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu.“So the third herd of deer took up residence near where poison-grass had been sown by the poison-grass sower and—having taken up residence there—ate food without venturing unwarily into the poison-grass sown by the poison-grass sower. 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.By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, they didn’t become intoxicated. Not being intoxicated, they didn’t become heedless. When they weren’t heedless, the poison-grass sower wasn’t able to do with them as he liked on account of that poison-grass.

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:“The thought occurred to the poison-grass sower & his followers, ‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā;‘How crafty & powerful is this third herd of deer! They must be wizards! imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā.How can they eat where the poison-grass has been sown without our knowing their coming or going! Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun’ti.
daṇḍavākarāhi → daṇḍavāgurāhi (sya-all)What if we were to have the sown poison-grass surrounded on all sides over a large area with stick snares? Perhaps we would see the third herd of deer’s dwelling, where they go to hide.’ Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.So they had the sown poison-grass surrounded on all sides over a large area with stick snares. Addasaṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu.The poison-grass sower & his followers saw the third herd of deer’s dwelling, where they went to hide. Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.That, monks, is why that third herd of deer didn’t escape from the poison-grass sower’s power & control.

Tatra, bhikkhave, catutthā migajātā evaṁ samacintesuṁ:“A fourth herd of deer reasoned thus: ‘ye kho te paṭhamā migajātā …pe…‘That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food… evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.That’s why that first herd of deer didn’t escape from the poison-grass sower’s power & control. Yepi te dutiyā migajātā evaṁ samacintesuṁ:The second herd of deer… “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…their bodies having become extremely gaunt, lost their strength & energy. Having lost their strength & energy, they returned to the poison-grass sown by the poison-grass sower. Venturing unwarily into the poison-grass sown by the poison-grass sower, ate food.… evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.That’s why that second herd of deer didn’t escape from the poison-grass sower’s power & control. Yepi te tatiyā migajātā evaṁ samacintesuṁ:The third herd of deer… “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.took up residence near where poison-grass had been sown by the poison-grass sower and—having taken up residence there—ate food without venturing unwarily into the poison-grass sown by the poison-grass sower.… 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:But the poison-grass sower & his followers… “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.had the sown poison-grass surrounded on all sides over a large area with stick snares. Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ. Addasaṁsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu.They saw the third herd of deer’s dwelling, where they went to hide. Evañhi te tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.That’s why that third herd of deer didn’t escape from the poison-grass sower’s power & control. Yannūna mayaṁ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti.“‘What if we were to take up residence where the poison-grass sower & his followers can’t go and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass sown by the poison-grass sower? By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, we won’t become intoxicated. Not being intoxicated, we won’t become heedless. When we aren’t heedless, the poison-grass sower won’t be able to do with us as he likes on account of that poison-grass.’ Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappayiṁsu.“So the fourth herd of deer took up residence where the poison-grass sower & his followers couldn’t go and—having taken up residence there—ate food without venturing unwarily into the poison-grass sown by the poison-grass sower. 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.By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, they didn’t become intoxicated. Not being intoxicated, they didn’t become heedless. When they weren’t heedless, the poison-grass sower wasn’t able to do with them as he liked on account of that poison-grass.

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:“The thought occurred to the poison-grass sower & his followers, ‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā.‘How crafty & powerful is this fourth herd of deer! They must be wizards! Imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā.How can they eat where the poison-grass has been sown without our knowing their coming or going! Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma catutthānaṁ migajātānaṁ āsayaṁ passeyyāma yattha te gāhaṁ gaccheyyun’ti.What if we were to have the sown poison-grass surrounded on all sides over a large area with stick snares? Perhaps we would see the fourth herd of deer’s dwelling, where they go to hide.’ Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.So they had the sown poison-grass surrounded on all sides over a large area with stick snares. Neva kho, bhikkhave, addasaṁsu nevāpiko ca nevāpikaparisā ca catutthānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ gaccheyyuṁ.But the poison-grass sower & his followers didn’t see the fourth herd of deer’s dwelling, where they went to hide. Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:“So the thought occurred to the poison-grass sower & his followers, ‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti.‘If we scare off the fourth herd of deer, they, scared off, will scare off others, Evaṁ imaṁ nivāpaṁ nivuttaṁ sabbaso migajātā parimuñcissanti.and in that way all the herds of deer will abandon this sown poison-grass. Yannūna mayaṁ catutthe migajāte ajjhupekkheyyāmā’ti.Why don’t we show no concern for the fourth herd of deer?’ Ajjhupekkhiṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte.So the poison-grass sower & his followers showed no concern for the fourth herd of deer. Evañhi te, bhikkhave, catutthā migajātā parimucciṁsu nevāpikassa iddhānubhāvā.That’s why that fourth herd of deer escaped from the poison-grass sower’s power & control.

Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya.“This simile, monks, I have given to convey a message. Ayaṁ cevettha attho—The message is this:

nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.The poison-grass stands for the five strings of sensuality.

Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.The poison-grass sower stands for Māra, the Evil One.

Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ.The poison-grass sower’s followers stand for Māra’s followers.

Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ.The herds of deer stand for contemplatives & brahmans.

Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu.“The first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Māra, ate food. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.They, eating food after venturing unwarily, became intoxicated. Being intoxicated, they became heedless. When they were heedless, Māra was able to do with them as he liked, on account of that poison-grass & those baits of the world. Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.That’s why that first group of contemplatives & brahmans didn’t escape from Māra’s power & control. Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṁ ime paṭhame samaṇabrāhmaṇe vadāmi.“This first group of contemplatives & brahmans, I tell you, is just like the first herd of deer.

Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:“A second group of contemplatives & brahmans reasoned thus: ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu.‘That first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Māra, ate food. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.They, eating food after venturing unwarily, became intoxicated. Being intoxicated, they became heedless. When they were heedless, Māra was able to do with them as he liked, on account of that poison-grass & those baits of the world. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.That’s why that first group of contemplatives & brahmans didn’t escape from Māra’s power & control. Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.What if we were to entirely avoid that poison-grass food, the baits of the world, and—avoiding that dangerous enjoyment—were to dwell having plunged into a wilderness area?’ Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti.So, they entirely avoided that poison-grass food, the baits of the world. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area. Te tattha sākabhakkhāpi ahesuṁ, sāmākabhakkhāpi ahesuṁ, nīvārabhakkhāpi ahesuṁ, daddulabhakkhāpi ahesuṁ, haṭabhakkhāpi ahesuṁ, kaṇabhakkhāpi ahesuṁ, ācāmabhakkhāpi ahesuṁ, piññākabhakkhāpi ahesuṁ, tiṇabhakkhāpi ahesuṁ, gomayabhakkhāpi ahesuṁ, vanamūlaphalāhārā yāpesuṁ pavattaphalabhojī.“There they were eaters of greens or millet or wild rice or hide-parings or moss or rice-bran or the discarded scum of boiled rice or sesame flour or grass or cow dung or forest roots & fruits or fallen fruits.

Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti.But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt. Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.Their bodies having become extremely gaunt, they lost their strength & energy. Balavīriye parihīne cetovimutti parihāyi.Having lost their strength & energy, they lost their awareness-release. Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.Having lost their awareness-release, they returned to the poison-grass & baits of the world sown by Māra. Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.Venturing unwarily into the poison-grass & baits of the world sown by Māra, they ate food. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, Māra did with them as he liked, on account of that poison-grass and those baits of the world. Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.That’s why that second group of contemplatives & brahmans didn’t escape from Māra’s power & control. Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṁ ime dutiye samaṇabrāhmaṇe vadāmi.“This second group of contemplatives & brahmans, I tell you, is just like the second herd of deer.

Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:“A third group of contemplatives & brahmans reasoned thus: ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe….‘That first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Māra, ate food.… Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.That’s why that first group of contemplatives & brahmans didn’t escape from Māra’s power & control. Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:“‘The second group of contemplatives & brahmans… “ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe…. Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti. Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu.entirely avoided that poison-grass food, the baits of the world. Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area.… Te tattha sākabhakkhāpi ahesuṁ …pe… pavattaphalabhojī. Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti.But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt.… Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.Having lost their strength & energy, they lost their awareness-release. Having lost their awareness-release, they returned to the poison-grass & baits of the world sown by Māra.… Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu. Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.That’s why that second group of contemplatives & brahmans didn’t escape from Māra’s power & control. Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmise’ti.“‘What if we were to take up residence near where poison-grass & the baits of the world have been sown by Māra and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass & the baits of the world sown by Māra? By eating food without venturing unwarily into the poison-grass & the baits of the world sown by Māra, we won’t become intoxicated. Not being intoxicated, we won’t become heedless. When we aren’t heedless, Māra won’t be able to do with us as he likes on account of that poison-grass & the baits of the world.’

Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.“So they took up residence near where poison-grass & the baits of the world had been sown by Māra and—having taken up residence there—ate food without venturing unwarily into the poison-grass & the baits of the world sown by Māra. Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu.By eating food without venturing unwarily into the poison-grass & the baits of the world sown by Māra, they didn’t become intoxicated. Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.Not being intoxicated, they didn’t become heedless. When they weren’t heedless, Māra wasn’t able to do with them as he liked on account of that poison-grass & the baits of the world. Api ca kho evaṁdiṭṭhikā ahesuṁ—“But they came to hold views like this: sassato loko itipi, asassato loko itipi;‘The cosmos is eternal.’ ‘The cosmos is not eternal.’ antavā loko itipi, anantavā loko itipi;‘The cosmos is finite.’ ‘The cosmos is infinite.’ taṁ jīvaṁ taṁ sarīraṁ itipi, aññaṁ jīvaṁ aññaṁ sarīraṁ itipi;‘The soul is the same thing as the body.’ ‘The soul is one thing and the body is another.’ hoti tathāgato paraṁ maraṇā itipi, na hoti tathāgato paraṁ maraṇā itipi, hoti ca na ca hoti tathāgato paraṁ maraṇā itipi, neva hoti na na hoti tathāgato paraṁ maraṇā itipi.‘After death a Tathāgata exists.’ ‘After death a Tathāgata does not exist.’ ‘After death a Tathāgata both exists & does not exist.’ ‘After death a Tathāgata neither exists nor does not exist.’ Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.That’s why that third group of contemplatives & brahmans didn’t escape from Māra’s power & control. Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṁ ime tatiye samaṇabrāhmaṇe vadāmi.“This third group of contemplatives & brahmans, I tell you, is just like the third herd of deer.

Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṁ samacintesuṁ:“A fourth group of contemplatives & brahmans reasoned thus: ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe….‘That first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Māra, ate food.… Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.That’s why that first group of contemplatives & brahmans didn’t escape from Māra’s power & control. Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:“‘The second group of contemplatives & brahmans… ‘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….entirely avoided that poison-grass food, the baits of the world. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area.… But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt.… Having lost their strength & energy, they lost their awareness-release. Having lost their awareness-release, they returned to the poison-grass & baits of the world sown by Māra.… Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.That’s why that second group of contemplatives & brahmans didn’t escape from Māra’s power & control. Yepi te tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe….“The third group of contemplatives & brahmans… 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.took up residence near where poison-grass & the baits of the world had been sown by Māra and—having taken up residence there—ate food without venturing unwarily into the poison-grass & the baits of the world sown by Māra.… Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu. Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu. Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu. Amattā samānā na pamādaṁ āpajjiṁsu. Appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. Api ca kho evaṁdiṭṭhikā ahesuṁ sassato loko itipi …pe…But they came to hold views like this: ‘The cosmos is eternal.’ … neva hoti na na hoti tathāgato paraṁ maraṇā itipi.‘After death a Tathāgata neither exists nor does not exist.’ Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.That’s why that third group of contemplatives & brahmans didn’t escape from Māra’s power & control. Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma.“‘What if we were to take up residence where Māra & his followers can’t go and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass & baits of the world sown by Māra? 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.By eating food without venturing unwarily into the poison-grass & baits of the world sown by Māra, we won’t become intoxicated. Not being intoxicated, we won’t become heedless. When we aren’t heedless, Māra won’t be able to do with us as he likes on account of that poison-grass & the baits of the world.’

Te yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappayiṁsu.“So the fourth group of contemplatives & brahmans took up residence where Māra & his followers couldn’t go and—having taken up residence there—ate food without venturing unwarily into the poison-grass & baits of the world sown by Māra. 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.By eating food without venturing unwarily into the poison-grass & baits of the world sown by Māra, they didn’t become intoxicated. Not being intoxicated, they didn’t become heedless. When they weren’t heedless, Māra wasn’t able to do with them as he liked on account of that poison-grass & the baits of the world. Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṁsu mārassa iddhānubhāvā.That’s why that fourth group of contemplatives & brahmans escaped from Māra’s power & control. Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṁ ime catutthe samaṇabrāhmaṇe vadāmi.“This fourth group of contemplatives & brahmans, I tell you, is just like the fourth herd of deer.

Kathañca, bhikkhave, agati mārassa ca māraparisāya ca?“And how is there the place where Māra & his followers can’t go? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.“There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.This is said to be a monk who has blinded Māra, who has destroyed the path of Māra’s eye and has gone where Māra the Evil One can’t see him.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.“With the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This is said to be a monk who has blinded Māra…

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.“With the fading of rapture, the monk remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Ayaṁ vuccati, bhikkhave …pe… pāpimato.This is said to be a monk who has blinded Māra…

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.“With the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—the monk enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This is said to be a monk who has blinded Māra…

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ the monk enters & remains in the dimension of the infinitude of space. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This is said to be a monk who has blinded Māra…

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ the monk enters & remains in the dimension of the infinitude of consciousness. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This is said to be a monk who has blinded Māra…

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ the monk enters & remains in the dimension of nothingness. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This is said to be a monk who has blinded Māra…

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.“With the complete transcending of the dimension of nothingness, the monk enters & remains in the dimension of neither perception nor non-perception. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This is said to be a monk who has blinded Māra, who has destroyed the path of Māra’s eye and has gone where Māra the Evil One can’t see him.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.“With the complete transcending of the dimension of neither perception nor non-perception, the monk enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti.This is said to be a monk who has blinded Māra, who has destroyed the path of Māra’s eye and has gone where Māra the Evil One can’t see him—and has crossed over attachment to the world.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Nivāpasuttaṁ niṭṭhitaṁ pañcamaṁ.