MN25: Nivāpa Sutta — The Bait
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn25:1.1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
mn25:1.5“Venerable sir,” they replied. The Buddha said this:
mn25:2.1“Mendicants, a sower does not sow seed for deer thinking,“Sower sows seed” renders the triplicated expression nevāpiko nivāpaṁ nivapati. The root sense of vap is to “cast down” or “sow” seed; it is also used of offerings for the ancestors in the śrāddha ceremony. It is tempting to translate this phrase as a “trapper” who lays “bait”. But the aim of the “sower” is simply to grow a crop, and to do this they need to keep the deer out. That is the guile of the story: they appear harmless.
For an amicable solution to this problem, see the conclusion to the Rurumigarāja Jātaka (Jataka 482)
Migajāta (“deer”) might be better translated as “wild animals” here. ‘May the deer, enjoying this seed, be long-lived and beautiful. May they live long and prosper!’ A sower sows seed for deer thinking, ‘When these deer encroach on where I sow the seed, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then I’ll be able to do what I want with them on account of this seed.’
mn25:3.1And indeed, the first herd of deer encroached on where the sower sowed the seed and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then the sower was able to do what he wanted with them on account of that seed. And that’s how the first herd of deer failed to get free from the sower’s power.
mn25:4.1So then a second herd of deer thought up a plan, ‘The first herd of deer became indulgent … and failed to get free of the sower’s power. Why don’t we refrain from eating the seed altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’ And that’s just what they did. But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin, and they lost their strength and energy. So they returned to where the sower had sown the seed. Encroaching, they recklessly enjoyed eating it … And that’s how the second herd of deer failed to get free from the sower’s power.
mn25:5.1So then a third herd of deer thought up a plan, ‘The first … and second herds of deer … failed to get free of the sower’s power. Why don’t we set up our lair close by where the sower has sown the seed? Then we can encroach and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do what he wants with us on account of that seed.’ And that’s just what they did.
mn25:5.19So the sower and his helpers thought, ‘Wow, this third herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities!The repeated nāma is strongly emphatic.
Parajana sometimes means “stranger” but the commentary here glosses it as yakkha, and a yakkha named Parajana makes an appearance in (MN31:21.1). Presumably it has a sense not dissimilar to amanussa, “non-human”. Compare the itarajanā of Atharvaveda Saṁhita 8.10.28a. For they eat the seed we’ve sown without us knowing how they come and go. Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’Vākarā (variant vāgurā, which is also the Sanskrit form) is a net or snare, which here is staked out on sticks. The deer would have to leap over it, revealing their position.
Gāha here is from √gāh (“deep place, hidey-hole”) rather than √gah (“take”). And that’s just what they did. And they saw the lair where the third herd of deer went to hide out. And that’s how the third herd failed to get free from the sower’s power.
mn25:6.1So then a fourth herd of deer thought up a plan, ‘The first … second … and third herds of deer … failed to get free of the sower’s power. Why don’t we set up our lair somewhere the sower and his helpers can’t go? Then we can intrude on where the sower has sown the seed and enjoy eating it without being reckless. We won’t become indulgent, then we won’t become negligent, and then the sower won’t be able to do with us what he wants on account of that seed.’ And that’s just what they did.
mn25:6.31So the sower and his helpers thought, ‘Wow, this fourth herd of deer is so sneaky and devious, they must be some kind of strange spirits with magical abilities! For they eat the seed we’ve sown without us knowing how they come and go. Why don’t we surround the seed on all sides by staking out high nets? Hopefully we might get to see the lair where they go to hide out.’ And that’s just what they did. But they couldn’t see the lair where the fourth herd of deer went to hide out. So the sower and his helpers thought, ‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more. Then all of the deer will escape this seed we’ve sown. Why don’t we just keep an eye on that fourth herd?’ And that’s just what they did. And that’s how the fourth herd of deer escaped the sower’s power.
mn25:7.1I’ve made up this simile to make a point. And this is what it means.
mn25:7.3‘Seed’ is a term for the five kinds of sensual stimulation.
mn25:7.4‘Sower’ is a term for Māra the Wicked.
mn25:7.5‘Sower’s helpers’ is a term for Māra’s assembly.
mn25:7.6‘Deer’ is a term for ascetics and brahmins.
mn25:8.1Now, the first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then Māra was able to do what he wanted with them on account of that seed and the worldly pleasures of the flesh. And that’s how the first group of ascetics and brahmins failed to get free from Māra’s power. This first group of ascetics and brahmins is just like the first herd of deer, I say.
mn25:9.1So then a second group of ascetics and brahmins thought up a plan, ‘The first group of ascetics and brahmins became indulgent … and failed to get free of Māra’s power. Why don’t we refrain from eating the seed and the worldly pleasures of the flesh altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’Following this the Mahāsaṅgīti edition has a ghost sentence, formed by adding the first part of the subsequent sentence with the second part of the previous. It is absent from the PTS text. And that’s just what they did. 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.
mn25:9.9But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin, and they lost their strength and energy. Because of this, they lost their heart’s release,“Heart’s release” (cetovimutti) is a term for the meditative absorptions, which are listed below.
While these meditators did indeed escape Māra for a while, from the point of view of the eightfold path, they were neglecting right livelihood. A Buddhist mendicant relies on alms, which not only ensures adequate nutrition, but helps build community and spread the Dhamma.
For the dependency of absorption on food, see also the Buddha’s account of his own practice before awakening (MN36:33.1). so they went back to where Māra had sown the seed and the worldly pleasures of the flesh. Intruding on that place, they recklessly enjoyed eating them … And that’s how the second group of ascetics and brahmins failed to get free from Māra’s power. This second group of ascetics and brahmins is just like the second herd of deer, I say.
mn25:10.1So then a third group of ascetics and brahmins thought up a plan, ‘The first … and second groups of ascetics and brahmins … failed to get free of Māra’s power. Why don’t we set up our lair close by where Māra has sown the seed and those worldly pleasures of the flesh? Then we can encroach on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’
mn25:10.17And that’s just what they did. Still, they had such views as these:This group failed to develop right view. For more on these speculative views, see MN63 and MN72. ‘The cosmos is eternal’ or ‘The cosmos is not eternal’;This is the famous list of ten “undeclared points”, which are found throughout the suttas (eg. DN9:25.1, MN63:2.2, MN72:3.1, and the whole of SN44). They seem to have functioned as a kind of checklist by which philosophers could be evaluated and classified. In the Jain Bhagavatisūtra 9.33, Indrabhūti Gautama tests the impostor Jamāli’s bona fides by asking about the eternity of the world and the soul. When Jamāli failed to answer, Mahāvīra stepped in, explaining that both the soul and the world are in one sense eternal since they last forever, but in another sense they are transient since they go through different phases.
The word loka occurs in a number of senses, but here it refers to the entire “cosmos” of countless worlds. ‘The cosmos is finite’ or ‘The cosmos is infinite’; ‘The soul and the body are one and the same’ or ‘The soul is one thing, the body another’; 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. And that’s how the third group of ascetics and brahmins failed to get free from Māra’s power. This third group of ascetics and brahmins is just like the third herd of deer, I say.
mn25:11.1So then a fourth group of ascetics and brahmins thought up a plan, ‘The first … second … and third groups of ascetics and brahmins … failed to get free of Māra’s power. Why don’t we set up our lair where Māra and his assembly can’t go? Then we can encroach on where Māra has sown the seed and those worldly pleasures of the flesh, and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’ And that’s just what they did.
And that’s how the fourth group of ascetics and brahmins got free from Māra’s power. This fourth group of ascetics and brahmins is just like the fourth herd of deer, I say.
mn25:12.1And where is it that Māra and his assembly can’t go? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.Here the text shifts from “ascetics and brahmins”—that is, any kind of religious practitioner—to “mendicants”, who were Buddhist alms-gatherers. Having learned the importance of right livelihood and right view, they are now practicing absorption as part of the noble eightfold path. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.
mn25:13.1Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This is called a mendicant who has blinded Māra …
mn25:14.1Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is called a mendicant who has blinded Māra …
mn25:15.1Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called a mendicant who has blinded Māra …
mn25:16.1Furthermore, a mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is called a mendicant who has blinded Māra …
mn25:17.1Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. This is called a mendicant who has blinded Māra …
mn25:18.1Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called a mendicant who has blinded Māra …
mn25:19.1Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. This is called a mendicant who has blinded Māra …
mn25:20.1Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.The “cessation of perception and feeling” (saññāvedayitanirodha) is a culminating meditation state of supreme subtlety that often leads directly to awakening (but see AN5.166). The state itself, like all meditation states, is temporary, but afterwards the defilements can be eliminated forever. This liberating insight is the consequence of the balanced development of all eight factors of the path. This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”
mn25:20.3That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti.
"Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
2"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.
3Tatra, 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.
4Tatra, 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.
5Tatra, 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.
6Tatra, 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.
7Tatra, 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.
8Tatra, 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.
9Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya.
Ayaṁ cevettha attho – nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.
Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ.
Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ.
10Tatra, 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.
11Tatra, 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.
12Tesaṁ 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.
13Tatra, 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.
14Te 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.
15Tatra, 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.
16Te 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.
17Te 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.
18Kathañca, 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.
19Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave … pe … pāpimato.
20Puna 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.
21Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave … pe … pāpimato.
22Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave … pe … pāpimato.
23Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave … pe … pāpimato.
24Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘Natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave … pe … pāpimato.
25Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave … pe … pāpimato.
26Puna 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.
27Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Nivāpasuttaṁ niṭṭhitaṁ pañcamaṁ.