FANDOM


Tipitaka >> Sutta Pitaka >> Majjhima Nikaya >> Nivapa Sutta

Nivapa Sutta Edit

Nivapa Sutta Edit

I heard thus:

At one time the Blessed One lived in the monastery offered by Anàthapindika in Jeta's grove in Sàvatthi. From there the Blessed One addressed the bhikkhus: ßBhikkhus, the deer feeder does not feed the wild animals thinking, `May the wild animals eat this food; be beautiful, live long and may they feed on this food for a long time.' Yet the deer feeder feeds the wild animals thinking, `May the wild animals encroaching for food be intoxicated, eat this food, be swooned, and be negligent and be subjected to the wicked actions in this encroachment.'

ßThe first set of wild animals, encroached the deer feeder's encroachment, ate the fodder, swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the power of the deer feeder.

ßThe second set of wild animals together thought thus; `The first set of wild animals, encroached the deer feeder's encroachment, ate the fodder, swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder in that same encroachment. Thus the first set of wild animals were not released from the powers of the deer feeder. What if we abstained from all fearful fodder, entered a forest dwelling?' So they abstained from all fearful fodder, entered a forest dwelling and abode. In the last month of the Summer when grass and water decreased, their bodies emaciated much, power and effort decreased. Then they went back to the deer feeder ate the fodder, swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the second set of wild animals were not released from the power of the deer feeder.

ßThe third set of wild animals together thought thus: `The first set of wild animals, encroached the deer feeder's encroachment, ate the fodder, swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder in that same encroachment. Thus the first set of wild animals were not released from the power of the deer feeder. The second set of wild animals together thought thus: ßThe first set of wild animals, encroached the deer feeder's encroachment, ate the fodder, swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the powers of the deer feeder. What if we abstained from all fearful fodder, entered a forest dwelling?û So they abstained from all fearful fodder, entered a forest dwelling and abode. In the last month of the Summer when grass and water decreased, their bodies emaciated much, power and effort decreased , Then they went back to the deer feeder, ate the fodder, swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the second set of wild animals too were not released from the power of the deer feeder. Why shouldn't we make a settlement in the encroachment of the deer feeder and eat the fodder not swooned, not intoxicated, not negligent and not become subjects to the wishes of the deer feeder, in that same encroachment?' So they made a setlement in the encroachment of the deer feeder and ate the fodder not swooned, not intoxicated and not negligent and did not become subjects to the wishes of the deer feeder in that same encroachment. ßThen it occured to the deer feeder and his followers: `This third set of wild animals are crafty, trained deceivers are proficient devils, we do not know their comings and goings. What if we surround the enclosure on all sides with sticks? Indeed we will see the settlement of the third set of wild animals and get at them.' Then they surrounded the enclosure on all sides with sticks and the deer feeder and his followers saw the settlement of the wild animals and got at them. Thus the third set of wild animals too were not released from the power of the deer feeder.

ßThe fourth set of wild animals together thought thus: `The first set of wild animals, encroached the deer feeder's encroachment, ate the fodder, swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the power of the deer feeder. The second set of wild animals together thought thus; ßThe first set of wild animals, encroached the deer feeder's encroachment, ate the fodder, swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the first set of wild animals were not released from the power of the deer feeder.What if we abstained from all fearful fodder, entered a forest dwelling?û So they abstained from all fearful fodder, entered a forest dwelling and abode. In the last month of the Summer when grass and water decreased, their bodies emaciated much, power and effort decreased, Then they went back to the deer feeder, ate the fodder, swooned, became intoxicated and negligent, and became subjects to the wishes of the deer feeder, in that same encroachment. Thus the second set of wild animals too were not released from the power of the deer feeder. The third set of wild animals thought ßWhy shouldn't we make a settlement in the encroachment of the deer feeder and eat the fodder not swooned, not intoxicated, not negligent and not become subjects to the wishes of the deer feeder, in that same encroachment. So they made a setlement in the encroachment of the deer feeder and ate the fodder not swooned, not intoxicated and not negligent and did not become subjects to the wishes of the deer feeder in that same encroachment?û Then it occurred to the deer feeder and his followers: ßThis third set of wild animals are crafty, trained deceivers are proficient devils, we do not know their comings and goings. What if we surround the enclosure on all sides with sticks? Indeed we will see the settlement of the third set of wild animals and get at them.û Then they surrounded the enclosure on all sides with sticks and the deer feeder and his followers saw the settlement of the wild animals and got at them. Thus the third set of wild animals too were not released from the power of the deer feeder.

ß `Then it occurred to the fourth set of wild animals, ßWhat if we make our settlement in the encroachment so that the deer feeder and his followers do not know our comings and goings * and eat the fodder not swooned, not intoxicated, not negligent and not become subjects to the wishes of the deer feeder in that same encroachment?û So they made their settlement in the encroachment, so that the deer feeder and his followers do not know their comings and goings and eating the fodder not swooned, not intoxicated and not negligent and not becoming subjects to the wishes of the deer feeder in the encroachment.'

ßThen it occurred to the deer feeder and his followers, `this fourth set of wild animals are crafty and trained deceivers are proficient devils, we do not know their comings and goings. What if we surround the enclosure on all sides with sticks. Indeed we will see the settlement of the fourth set of wild animals and get at them?' Then they surrounded the enclosure on all sides with sticks and the deer feeder and followers did not see the settlement of the wild animals and did not get at them. Then it occurred to the deer feeder and his followers: `If we hurt the fourth set of wild animals, others will be hurt, and that will hurt others. What if we take care of the fourth set of wild animals?' So the deer feeder and his followers took care of the fourth set of wild animals. Thus the fourth set of wild animals were released from the power of the deer feeder.

ßThis is a comparison to explain the meaning, this is its meaning. Fodder is a synonym for the five strands of sensual pleasures. The deer feeder is a synonym for Màra the evil one. The followers of the deer feeder is a synonym for Màra's following. Wild animals is a synonym for recluses and brahmins.

ßThe first set of recluses and brahmins encroaching partook of the worldly matter of Màra, swooned and became intoxicated and negligent came under the power of Màra and worldly matter. like the first set of wild animals, I say this first set of recluses and brahmins are comparable to them.

ßThe second set of recluses and brahmins together thought thus: `The first set of recluses and brahmins encroaching partook of the worldly matter of Màra, swooned and became intoxicated and negligent came under the power of Màra and worldly matter, this first set of recluses and brahmins were not released from the power of Màra. What if we abstained from all fearful worldly matter and abode in a forest dwelling? They abstained from all fearful worldly matter and abode in a forest dwelling. There they ate vegetables, millets, raw rice, dadulla rice, water plants, husked rice powder, rice foam, sesame flour, grass, cow dung, roots and fruits and picked fruits. In the last month of Summer when grass and water dried, their bodies emaciated and power and effort decreasing they returned to partake of the worldly matter of Màra. They partaking food swooned became intoxicated and negligent and came under the power of Màra and worldly matter. Thus the second set of recluses and brahmins were not released from the power of Màra like the second set of wild animals, I say, this second set of recluses and brahmins are comparable to them.

ßThe third set of recluses of brahmins together thought thus: `The first set of recluses and brahmins encroaching partook of the worldly matter of Màra, swooned and became intoxicated and negligent were under the power of Màra and worldly matter, this first set of recluses and brahmins were not released from the power of Màra. ... ßWhat if we abstained from all fearful worldly matter and abode in a forest dwelling?û They abstained from all fearful worldly matter and abode in a forest dwelling. There they ate vegetables, millets, raw rice, dadulla rice, water plants, husked rice powder, rice foam, sesame flour, grass, cow dung, roots and fruits and picked fruits. In the last month of Summer when grass and water dried, their bodies emaciated and power and effort decreasing returned to partake of the worldly matter of Màra. They partaking food swooned became intoxicated and negligent and came under the power of Màra and worldly matter. Thus the second set of recluses and brahmins were not released from the power of Màra.

ßThen it occured to them: `What if we make our settlement in Màra's worldly matter, and partake of that worldly matter not swooned, and not intoxicated and not negligent and be not subjects of Màra and his worldly matter?' They made their settlement in Màra's worldly matter, partook of the worldly matter not swooned and not intoxicated and not becoming negligent did not become the subjects of Màra and worldly matter. Yet they had such views such as: `Is the world eternal or not eternal? Is it limited or not limited? Is the soul the body, or is the soul one and the body something different? Is the Thus Gone One after death, or isn't the Thus Gone One after death? Is it the Thus Gone One is and is not after death? Is it the Thus Gone One, neither is nor is not after death?' Thus, bhikkhus, this third set of bhikkhus were not released from the power of Màra. like the third set of wild animals I say, this third set of recluses and brahmins, are comparable to them.

ßThe fourth set of recluses of brahmins together thought thus: `The first set of recluses and brahmins encroaching partook of the worldly matter of Màra, swooned and became intoxicated and negligent came under the power of Màra and worldly matter, this first set of recluses and brahmins were not released from the power of Màra. What if we abstained from all fearful worldly matter and abode in a forest dwelling?' They abstained from all fearful worldly matter and abode in a forest dwelling. There they ate vegetables, millets, raw rice, dadulla rice, water plants, husked rice powder, rice foam, sesame flour, grass, cow dung, roots and fruits and picked fruits. In the last month of Summer when grass and water dried, their bodies emaciated and power and effort decreasing returned to partake of the worldly matter of Màra. There they partaking food swooned became intoxicated and negligent and came under the power of Màra and worldly matter.. Thus the second set of recluses and brahmins were not released from the power of Màra.

ßThen it occured to them, `What if we make our settlement in Màra's worldly matter, and partake of that worldly matter not swooned, and not intoxicated and not negligent and be not subjects of Màra and his worldly matter?' They made their settlement in the encroachment of Màra's worldly matter, partook of the worldly matter not swooned and not intoxicated and not becoming negligent did not become the subjects of Màra and worldly matter. Yet they had such views such as: `Is the world eternal or not eternal? Is it limited or not limited? Is the soul, the body, or is the soul one and the body something different? Is the Thus Gone One after death, or isn't the Thus Gone One after death? Is it the Thus Gone One is and is not after death? Is it the Thus Gone One neither is, nor is not after death?' Thus, bhikkhus, this third set of bhikkhus were not released from the power of Màra. `What if we make our settlement not accessible to death and his followers, in this same encroachment of death and this worldly matter, and partake this worldly matter not swooned, not intoxicated and not becoming negligent, we would not become the subjects of Màra in this same encroachment?' They made their settlement not accessible to death and his followers, and settling in that same encroachment of death and this worldly matter partook of this worldly matter not swooned, not intoxicated and not becoming negligent, did not become the subjects of Màra in this same encroachment. Bhikkhus, in this manner the fourth set of recluses and brahmins were released from the power of Màra. Like the fourth set of wild animals, I say, this fourth set of recluses and brahmins are comparable to them.

ßBhikkhus, what is inaccessible to Màra and the followings of Màra. Here, bhikkhus, the bhikkhu secluded from sensual thoughts and demeritorious thoughts with thoughts and thought processes and with joy and pleasàntness born of seclusion, attained to abides in the first jhàna. To this is said, that death is blindfolded, having destroyed the feetless one has gone beyond the sight of death, the evil one. Again, the bhikkhu overcoming thoughts and thought processes, the mind internally appeased and brought to one point, without thoughts and discursive thoughts, with joy and pleasantness born of concentration attained to abides in the second jhàna. To this is said, that death is blindfolded, having destroyed the feetless one has gone beyond the sight of death the evil one. Again, the bhikkhu with joy and with equanimity to detachment abides mindful and aware, experiences pleasantness too with the body, to this the noble ones say: mindfully abiding in pleasantness with equanimity. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu, giving up pleasantness, and unpleasantness, and earlier overcoming pleasure and displeasure, without unpleasantness and pleasantness and mindfulness purified with equanimity attained to abides in the fourth jhàna. To this is said, that death is blindfolded, having destroyed the feetless one has gone beyond the sight of death the evil one. Again the bhikkhu overcoming all perceptions of matter and overcoming perceptions of anger, not attending to various perceptions, with space is boundless attains to abides in the sphere of [infinite] space. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu overcoming all perceptions of space with consciousness is boundless attains to abides in the sphere of [infinite] consciousness. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu overcoming all the sphere of consciousness, with there is nothing attains to abides in the sphere of no-thingness. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu, overcoming all the sphere of no-thingness, attains to abides in the sphere of neither-perception-nor-non-perception. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one. Again, the bhikkhu overcoming all the sphere of neither-perception-nor-non-perception, attains to the cessation of perceptions and feelings and abides. Seeing it with wisdom too, desires get destroyed[Nirvana-final state]. To this is said, that death is blindfolded, having destroyed the feetless one, has gone beyond the sight of death, the evil one.

The Blessed One said thus, and those bhikkhus delighted in the words of the Blessed One.


Nivapa Sutta(Pali version) Edit

[1] Evaɱ me sutaɱ:|| ||

Ekaɱ samayaɱ Bhagavā Sāvatthīyaɱ viharati Jetavane Anāthapiṇḍikassa ārāme.|| ||

Tatra kho Bhagavā bhikkhū āmantesi:|| ||

"Bhikkhavo" ti.|| ||

"Bhadante" ti||
te bhikkhū Bhagavato paccassosuɱ.|| ||

Bhagavā etad avoca:|| ||

2. "Na bhikkhave nevāpiko nivāpaɱ nivapati migajātānaɱ:|| ||

'Imaɱ me nivāpaɱ nivuttaɱ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraɱ dīgham-addhānaɱ yāpentu' ti.|| ||

Evañ ca kho bhikkhave nevāpiko nivāpaɱ nivapati migajātānaɱ:|| ||

'Imaɱ me nivāpaɱ nivuttaɱ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti,||
anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjissanti,||
mattā samānā pamādaɱ āpajjissanti,||
pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiɱ nivāpe' ti.|| ||


3. Tatra, bhikkhave, paṭhamā migajātā amuɱ nivāpaɱ nivuttaɱ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te bhikkhave paṭhamā migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||


4. Tatra, bhikkhave, dutiyā migajātā evaɱ samacintesuɱ:|| ||

'Ye kho te paṭhamā migajātā amuɱ nivāpaɱ nivuttaɱ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā [152] yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te paṭhamā migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ sabbaso nivāpabhojanā paṭivirameyyāma,||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihareyyāmā' ti.|| ||

Te sabbaso nivāpabhojanā paṭiviramiɱsu||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihariɱsu.|| ||

Tesaɱ gimhānaɱ pacchime māse tiṇodakasaŋkhaye adhimattakasimānaɱ patto kāyo hoti,||
tesaɱ adhimattakasimānaɱ pattakāyānaɱ balaviriyaɱ parihāyi,||
balaviriye parihīne tam-eva nivāpaɱ nivuttaɱ nevāpikassa paccāgamiɱsu.|| ||

Te tattha anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te bhikkhave dutiyā pi migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||


5. Tatra, bhikkhave, tatiyā migajātā evaɱ samacintesuɱ:|| ||

'Ye kho te paṭhamā migajātā amuɱ nivāpaɱ nivuttaɱ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te paṭhamā migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Ye pi te dutiyā migajātā evaɱ samacintesuɱ:|| ||

"Ye kho te paṭhamā migajātā amuɱ nivāpaɱ nivuttaɱ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ te paṭhamā migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ sabbaso nivāpabhojanā paṭivirameyyāma,||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihareyyāmā' ti.|| ||

Te sabbaso nivāpabhojanā paṭiviramiɱsu||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihariɱsu.|| ||

Tesaɱ gimhānaɱ pacchime māse tiṇodakasaŋkhaye adhimattakasimānaɱ patto kāyo hoti,||
tesaɱ adhimattakasimānaɱ pattakāyānaɱ balaviriyaɱ parihāyi,||
balaviriye parihīne tam-eva nivāpaɱ nivuttaɱ nevāpikassa paccāgamiɱsu.|| ||

Te tattha anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te bhikkhave dutiyā pi migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ amuɱ nivāpaɱ nivuttaɱ nevāpikassa [153] upanissāya āsayaɱ kappeyyāma,||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ nevāpikassa||
ananupakhajja amucchitā bhojanāni bhuñjissāma,||
ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjissāma,||
amattā samānā na pamādaɱ āpajjissāma,||
appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiɱ nivāpe" ti.|| ||

Te amuɱ nivāpaɱ nivuttaɱ nevāpikassa upanissāya āsayaɱ kappayiɱsu,||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiɱsu,||
te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjiɱsu,||
amattā samānā na pamādaɱ āpajjiɱsu,||
appamattā samānā na yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etad ahosi:|| ||

'Saṭha'ssu nām'ime tatiyā migajātā keṭubhino,||
iddhimantas'su nām'ime tatiyā migajātā parajanā,||
imañ ca nāma nivāpaɱ nivuttaɱ paribhuñjanti||
na ca n'esaɱ jānāma āgatiɱ vā gatiɱ vā;||
yan-nūna mayaɱ imaɱ nivāpaɱ nivuttaɱ mahatīhi daṇḍavākarāhi samantā sappadesaɱ anuparivāreyyāma,||
app'eva nāma tatiyānaɱ migajātānaɱ āsayaɱ passeyyāma yattha te gāhaɱ gaccheyyun' ti.|| ||

Te amuɱ nivāpaɱ nivuttaɱ mahatīhi daṇḍavākarāhi samantā sappadesaɱ anuparivāresuɱ.|| ||

Addasāsuɱ kho bhikkhave nevāpiko ca nevāpikaparisā ca tatiyānaɱ migajātānaɱ āsayaɱ yattha te gāhaɱ agamaɱsu.|| ||

Evaɱ hi te bhikkhave tatiyā pi migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||


6. Tatra, bhikkhave, catutthā migajātā evaɱ samacintesuɱ:|| ||

'Yo kho te paṭhamā migajātā amuɱ nivāpaɱ nivuttaɱ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te paṭhamā migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Ye pi te dutiyā migajātā evaɱ samacintesuɱ:|| ||

'Ye kho te paṭhamā migajātā amuɱ nivāpaɱ nivuttaɱ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te paṭhamā migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ sabbaso nivāpabhojanā paṭivirameyyāma,||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihareyyāmā' ti.|| ||

Te sabbaso nivāpabhojanā paṭiviramiɱsu||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihariɱsu.|| ||

Tesaɱ gimhānaɱ pacchime māse tiṇodakasaŋkhaye adhimattakasimānaɱ patto kāyo hoti,||
tesaɱ adhimattakasimānaɱ pattakāyānaɱ balaviriyaɱ parihāyi,||
balaviriye parihīne tam-eva nivāpaɱ nivuttaɱ nevāpikassa paccāgamiɱsu.|| ||

Te tattha anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te bhikkhave dutiyā pi migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Ye pi te tatiyā migajātā evaɱ samacintesuɱ:|| ||

'Ye kho te paṭhamā migajātā amuɱ nivāpaɱ nivuttaɱ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te paṭhamā migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Ye pi te dutiyā migajātā evaɱ samacintesuɱ:|| ||

"Ye kho te paṭhamā migajātā amuɱ nivāpaɱ nivuttaɱ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ te paṭhamā migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ sabbaso nivāpabhojanā paṭivirameyyāma,||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihareyyāmā' ti.|| ||

Te sabbaso nivāpabhojanā paṭiviramiɱsu||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihariɱsu.|| ||

Tesaɱ gimhānaɱ pacchime māse tiṇodakasaŋkhaye adhimattakasimānaɱ patto kāyo hoti,||
tesaɱ adhimattakasimānaɱ pattakāyānaɱ balaviriyaɱ parihāyi,||
balaviriye parihīne tam-eva nivāpaɱ nivuttaɱ nevāpikassa paccāgamiɱsu.|| ||

Te tattha anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Evaɱ hi te bhikkhave dutiyā pi migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ amuɱ nivāpaɱ nivuttaɱ nevāpikassa upanissāya āsayaɱ kappeyyāma,||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ nevāpikassa||
ananupakhajja amucchitā bhojanāni bhuñjissāma,||
ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjissāma,||
amattā samānā na pamādaɱ āpajjissāma,||
appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiɱ nivāpe" ti.|| ||

Te amuɱ nivāpaɱ nivuttaɱ nevāpikassa upanissāya āsayaɱ kappayiɱsu,||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiɱsu,||
te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjiɱsu,||
amattā samānā na pamādaɱ āpajjiɱsu,||
appamattā samānā na yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etad ahosi:|| ||

'Saṭha'ssu nām'ime tatiyā migajātā keṭubhino,||
iddhimantas'su nām'ime tatiyā migajātā parajanā,||
imañ ca nāma nivāpaɱ nivuttaɱ paribhuñjanti||
na ca n'esaɱ jānāma āgatiɱ vā gatiɱ vā;||
yan-nūna mayaɱ imaɱ nivāpaɱ nivuttaɱ mahatīhi daṇḍavākarāhi samantā sappadesaɱ anuparivāreyyāma,||
app'eva nāma tatiyānaɱ migajātānaɱ āsayaɱ passeyyāma yattha te gāhaɱ gaccheyyun' ti.|| ||

Te amuɱ nivāpaɱ nivuttaɱ mahatīhi daṇḍavākarāhi samantā sappadesaɱ anuparivāresuɱ.|| ||

Addasāsuɱ kho bhikkhave nevāpiko ca nevāpikaparisā ca tatiyānaɱ migajātānaɱ āsayaɱ yattha te gāhaɱ agamaɱsu.|| ||

Evaɱ hi te bhikkhave tatiyā pi migajātā na parimucciɱsu nevāpikassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ yattha āgati nevāpikassa ca nevāpikaparisāya ca,||
tatr'āsayaɱ kappeyyāma,||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma,||
ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjissāma,||
amattā samānā na pamādaɱ āpajjissāma,||
appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amuɱ nivāpe" ti.|| ||

Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāyaɱ kappayiɱsu.|| ||

tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiɱsu.|| ||

Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ ājjiɱsu.|| ||

Amattā samānā na pamādaɱ āpajjiɱsu appamattā samānā na yathākāmakaraṇīyā ahesuɱ nevāpikassa amusmiɱ nivāpe.|| ||

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etad ahosi: " saṭhassu nāmime catutthā migajātā keṭubhino.|| ||

Iddhimantassu nāmime catutthā migajātā parajanā.|| ||

Imañ ca nāma nivāpaɱ nivuttaɱ paribhuñjanti.|| ||

Na ca n'esaɱ jānāma āgatiɱ vā gatiɱ vā.|| ||

Yan-nūna mayaɱ imaɱ nivāpaɱ nivuttaɱ mahatīhi daṇḍavākarāhi samantā sappadesaɱ anuparivāreyyāma app'eva nāma catutthānaɱ migajātānaɱ āsayaɱ passeyyāma yattha te gāhaɱ gaccheyyun" ti.|| ||

Te amuɱ nivāpaɱ nivuttaɱ mahatīhi daṇḍavākarāhi samantā sappadesaɱ anuparivāresuɱ.|| ||

N'eva kho bhikkhave addasāsuɱ nevāpiko ca nevāpikaparisā ca catutthānaɱ migajātānaɱ āsayaɱ yattha te gāhaɱ gaccheyyuɱ.||
Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etad ahosi: sace kho mayaɱ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭessanti.|| ||

Te pi ghaṭṭitā aññe ghaṭṭessanti.|| ||

Evaɱ imaɱ nivāpaɱ nivuttaɱ sabbaso migajātā riñcissanti.|| ||

Yan-nūna mayaɱ catutthe migajāte ajjhupekkheyyāmā'ti ajjhupekkhiɱsu kho bhikkhave nevāpiko ca nevāpikaparisā ca catutthe migajāte.|| ||

Evaɱ hi te bhikkhave catutthā migajātā parimucciɱsu nevāpikassa iddhānubhāvā.|| ||


7. Upamā kho me ayaɱ bhikkhave katā atthassa viññāpanāya,||
ayañ c'ev'ettha attho:|| ||

'Nivāpo' ti kho bhikkhave pañcann'etaɱ kāmaguṇānaɱ adhivacanaɱ.|| ||

'Nevāpiko' ti kho bhikkhave Mārass'etaɱ pāpimato adhivacanaɱ.|| ||

'Nevāpikaparisā' ti kho bhikkhave Māraparisāy'etaɱ adhivacanaɱ.|| ||

'Migajātā' ti kho bhikkhave samaṇa-brāhmaṇān'etaɱ adhivacanaɱ.|| ||

8. Tatra, bhikkhave, paṭhamā samaṇa-brāhmaṇā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni anupakhajja [156] mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.|| ||

Evaɱ hi te bhikkhave paṭhamā samaṇa-brāhamaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

Seyyathā pi te bhikkhave paṭhamā migajātā,||
tathūpame ahaɱ ime paṭhame samaṇa-brāhmaṇe vadāmi.|| ||


9. Tatra, bhikkhave, dutiyā samaṇa-brāhmaṇā evaɱ samacintesuɱ:|| ||

Ye kho te paṭhamā samaṇa-brāhamaṇā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.|| ||

Evaɱ hi te paṭhamā samaṇa-brāhmaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma,||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihareyyāmā" ti.|| ||

Te sabbaso nivāpabhojanā lokāmisā paṭiviramiɱsu||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihariɱsu,||
te tattha sākabhakkhā pi ahesuɱ,||
sāmāka-bhakkhā pi ahesuɱ,||
nīvara-bhakkhā pi ahesuɱ,||
daddula-bhakkhā pi ahesuɱ,||
haṭa-bhakkhā pi ahesuɱ,||
kaṇa-bhakkhā pi ahesuɱ,||
ācāma-bhakkhā pi ahesuɱ,||
piññākabhakkhāpi ahesuɱ,||
tiṇa-bhakkhā pi ahesuɱ,||
gomayabhakkhā pi ahesuɱ,||
vana-mūla-phalāhārā yāpesuɱ pavatta-phala-bhojī.|| ||

Tesaɱ gimhānaɱ pacchime māse tiṇodaka-saŋkhaye adhimattakasimānaɱ patto kāyo hoti,||
tesaɱ adhimattakasimānaɱ pattakāyānaɱ balaviriyaɱ parihāyi,||
balaviriye parihīne ceto-vimutti parihāyi.|| ||

Ceto-vimuttiyā parihīnāya tam-eva nivāpaɱ nivuttaɱ Mārassa paccāgamiɱsu tāni ca lokāmisāni.|| ||

Te tattha anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.|| ||

Evaɱ hi te bhikkhave dutiyā pi samaṇa-brāhmaṇā na parimucciɱsu Mā- [157] rassa iddhānubhāvā.|| ||

Seyyathā pi te bhikkhave dutiyā migajātā tathūpame ahaɱ ime dutiye samaṇa-brāhmaṇe vadāmi.|| ||



10. Tatra, bhikkhave, tatiyā samaṇa-brāhmaṇā evaɱ samacintesuɱ:|| ||

'Ye kho te paṭhamā samaṇa-brāhmaṇā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.'|| ||

Evaɱ hi te paṭhamā samaṇa-brāhmaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

9. Tatra, bhikkhave, dutiyā samaṇa-brāhmaṇā evaɱ samacintesuɱ:|| ||

Ye kho te paṭhamā samaṇa-brāhamaṇā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.|| ||

Evaɱ hi te paṭhamā samaṇa-brāhmaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma,||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihareyyāmā" ti.|| ||

Te sabbaso nivāpabhojanā lokāmisā paṭiviramiɱsu||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihariɱsu,||
te tattha sākabhakkhā pi ahesuɱ,||
sāmāka-bhakkhā pi ahesuɱ,||
nīvara-bhakkhā pi ahesuɱ,||
daddula-bhakkhā pi ahesuɱ,||
haṭa-bhakkhā pi ahesuɱ,||
kaṇa-bhakkhā pi ahesuɱ,||
ācāma-bhakkhā pi ahesuɱ,||
piññākabhakkhāpi ahesuɱ,||
tiṇa-bhakkhā pi ahesuɱ,||
gomayabhakkhā pi ahesuɱ,||
vana-mūla-phalāhārā yāpesuɱ pavatta-phala-bhojī.|| ||

Tesaɱ gimhānaɱ pacchime māse tiṇodaka-saŋkhaye adhimattakasimānaɱ patto kāyo hoti,||
tesaɱ adhimattakasimānaɱ pattakāyānaɱ balaviriyaɱ parihāyi,||
balaviriye parihīne ceto-vimutti parihāyi.|| ||

Ceto-vimuttiyā parihīnāya tam-eva nivāpaɱ nivuttaɱ Mārassa paccāgamiɱsu tāni ca lokāmisāni.|| ||

Te tattha anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.|| ||

Evaɱ hi te dutiyā samaṇa-brāhmaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni upanissāya āsayaɱ kappeyyāma,||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma,||
ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjissāma,||
amattā samānā na pamādaɱ āpajjissāma,||
appamattā samānā na yathākāmakaraṇīyā bhavissāma Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise' ti.|| ||

Te amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni upanissāya āsayaɱ kappayiɱsu||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiɱsu||
te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjiɱsu||
amattā samānā na pamādaɱ āpajjiɱsu,||
appamattā samānā na yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñca lokāmise.|| ||

Api ca kho evaɱ diṭṭhikā ahesuɱ:|| ||

Sassato loko iti pi,||
asassato loko iti pi,||
antavā loko iti pi,||
anantavā loko iti pi,||
taɱ jīvaɱ taɱ sarīraɱ iti pi,||
aññaɱ jīvaɱ aññaɱ sarīra iti pi,||
hoti Tathāgato param maraṇā iti pi,||
na hoti Tathāgato param maraṇā iti pi,||
n'eva bhoti na na hoti Tathāgato param maraṇā [158] iti pi.|| ||

Evaɱ hi te bhikkhave tatiyā pi samaṇa-brāhmaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

Seyyathā pi te bhikkhave tatiyā migajātā tathūpame ahaɱ ime tatiye samaṇa-brāhmaṇe vadāmi.|| ||


11. Tatra, bhikkhave, catutthā samaṇa-brāhmaṇā evaɱ samacintesuɱ:|| ||

'Ye kho te paṭhamā samaṇa-brāhmaṇā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.|| ||

Evaɱ hi te paṭhamā samaṇa-brāhmaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

9. Tatra, bhikkhave, dutiyā samaṇa-brāhmaṇā evaɱ samacintesuɱ:|| ||

Ye kho te paṭhamā samaṇa-brāhamaṇā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.|| ||

Evaɱ hi te paṭhamā samaṇa-brāhmaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma,||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihareyyāmā" ti.|| ||

Te sabbaso nivāpabhojanā lokāmisā paṭiviramiɱsu||
bhayabhogā paṭiviratā araññāyatanāni ajjhogahetvā vihariɱsu,||
te tattha sākabhakkhā pi ahesuɱ,||
sāmāka-bhakkhā pi ahesuɱ,||
nīvara-bhakkhā pi ahesuɱ,||
daddula-bhakkhā pi ahesuɱ,||
haṭa-bhakkhā pi ahesuɱ,||
kaṇa-bhakkhā pi ahesuɱ,||
ācāma-bhakkhā pi ahesuɱ,||
piññākabhakkhāpi ahesuɱ,||
tiṇa-bhakkhā pi ahesuɱ,||
gomayabhakkhā pi ahesuɱ,||
vana-mūla-phalāhārā yāpesuɱ pavatta-phala-bhojī.|| ||

Tesaɱ gimhānaɱ pacchime māse tiṇodaka-saŋkhaye adhimattakasimānaɱ patto kāyo hoti,||
tesaɱ adhimattakasimānaɱ pattakāyānaɱ balaviriyaɱ parihāyi,||
balaviriye parihīne ceto-vimutti parihāyi.|| ||

Ceto-vimuttiyā parihīnāya tam-eva nivāpaɱ nivuttaɱ Mārassa paccāgamiɱsu tāni ca lokāmisāni.|| ||

Te tattha anupakhajja mucchitā bhojanāni bhuñjiɱsu,||
te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaɱ āpajjiɱsu,||
mattā samānā pamādaɱ āpajjiɱsu,||
pamattā samānā yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.|| ||

Evaɱ hi te dutiyā samaṇa-brāhmaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni upanissāya āsayaɱ kappeyyāma,||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma,||
ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjissāma,||
amattā samānā na pamādaɱ āpajjissāma,||
appamattā samānā na yathākāmakaraṇīyā bhavissāma Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise' ti.|| ||

Te amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni upanissāya āsayaɱ kappayiɱsu||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiɱsu||
te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjiɱsu||
amattā samānā na pamādaɱ āpajjiɱsu,||
appamattā samānā na yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñca lokāmise.|| ||

Api ca kho evaɱ diṭṭhikā ahesuɱ:|| ||

Sassato loko iti pi,||
asassato loko iti pi,||
antavā loko iti pi,||
anantavā loko iti pi,||
taɱ jīvaɱ taɱ sarīraɱ iti pi,||
aññaɱ jīvaɱ aññaɱ sarīra iti pi,||
hoti Tathāgato param maraṇā iti pi,||
na hoti Tathāgato param maraṇā iti pi,||
n'eva bhoti na na hoti Tathāgato param maraṇā iti pi.|| ||

Evaɱ hi te bhikkhave tatiyā pi samaṇa-brāhmaṇā na parimucciɱsu Mārassa iddhānubhāvā.|| ||

Yan-nūna mayaɱ yattha agati Mārassa ca Māraparisāyā ca tatr'āsayaɱ kappeyyāma,||
tatr'āsayaɱ kappetvā amuɱ nivāpaɱ nivuttaɱ Mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāmā,||
ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjissāma,||
amattā samānā na pamādaɱ āpajjissāma,||
appamattā samānā na yathākāmakaraṇīyā bhavissāma Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise' ti.|| ||

Te yattha agati Mārassa ca Māraparisāya ca tatr'āsayaɱ kappayiɱsu;||
tatr'āsayaɱ kappetvā amuɱ nivā- [159] paɱ nivuttaɱ Mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiɱsu||
te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaɱ āpajjiɱsu,||
amattā samānā na pamādaɱ āpajjiɱsu,||
appamattā samānā na yathākāmakaraṇīyā ahesuɱ Mārassa amusmiɱ nivāpe amusmiñ ca lokāmise.|| ||

Evaɱ hi te bhikkhave catutthā samaṇa-brāhmaṇā pamucciɱsu Mārassa iddhānubhāvā.|| ||

Seyyathā pi te bhikkhave catutthā migajātā tathūpame ahaɱ ime catutthe samaṇa-brāhmaṇe vadāmi.|| ||


12. Kathañ ca bhikkhave agati Mārassa ca Māraparisāya ca?|| ||

Idha, bhikkhave, bhikkhu||
vivicc'eva kāmehi||
vivicca akusalehi dhammehī||
savitakkaɱ||
savicāraɱ||
vivekajaɱ pīti-sukhaɱ||
paṭhamaɱ-jhānaɱ upasampajja viharati.|| ||

Ayaɱ vuccati bhikkhave bhikkhu:||
'andham-akāsi Māraɱ',||
apadaɱ vadhitvā Māracakkhuɱ||
adassanaɱ gato pāpimato.|| ||

13. Puna ca paraɱ bhikkhave bhikkhu||
vitakka-vicārānaɱ vūpasamā||
ajjhattaɱ sampasādanaɱ||
cetaso ekodi-bhāvaɱ||
avitakkaɱ||
avicāraɱ||
samādhijaɱ pīti-sukhaɱ||
dutiyaɱ-jhānaɱ upasampajja viharati.|| ||

Ayaɱ vuccati bhikkhave bhikkhu:||
'andham-akāsi Māraɱ',||
apadaɱ vadhitvā Māracakkhuɱ||
adassanaɱ gato pāpimato.|| ||

14. Puna ca paraɱ bhikkhave bhikkhu||
pītiyā ca virāgā||
upekkhako ca viharati||
sato ca sampajāno,||
sukhañ ca kāyena paṭisaŋvedeti||
yan taɱ ariyā ācikkhanti:||
'Upekkhako satimā sukhavihārī' ti||
tatiyaɱ-jhānaɱ upasampajja viharati.|| ||

Ayaɱ vuccati bhikkhave bhikkhu:||
'andham-akāsi Māraɱ',||
apadaɱ vadhitvā Māracakkhuɱ||
adassanaɱ gato pāpimato.|| ||

15. Puna ca paraɱ bhikkhave bhikkhu||
sukhassa ca pahānā||
dukkhassa ca pahānā||
pubbe va somanassa-domanassānaɱ attha-gamā||
adukkhaɱ-asukhaɱ||
upekkhā-sati-pārisuddhiɱ||
catutthaɱ-jhānaɱ upasampajja viharati.|| ||

Ayaɱ vuccati bhikkhave bhikkhu:||
'andham-akāsi Māraɱ',||
apadaɱ vadhitvā Māracakkhuɱ||
adassanaɱ gato pāpimato.|| ||

16. Puna ca paraɱ bhikkhave bhikkhu||
sabbaso rūpa-saññānaɱ samatikkamā||
paṭigha-saññānaɱ attha-gamā||
nānatta-saññānaɱ amanasi-kārā||
'Ananto ākāso' ti||
ākāsānañcāyatanaɱ upasampajja viharati.|| ||

Ayaɱ vuccati bhikkhave bhikkhu:||
'andham-akāsi Māraɱ',||
apadaɱ vadhitvā Māracakkhuɱ||
adassanaɱ gato pāpimato.|| ||

17. Puna ca paraɱ bhikkhave bhikkhu||
sabbaso ākāsānañcāyatanaɱ samatikkamma||
'Anantaɱ viññāṇan' ti||
viññāṇañcāyatanaɱ upasampajja viharati.|| ||

Ayaɱ vuccati bhikkhave bhikkhu:||
'andham-akāsi Māraɱ',||
apadaɱ vadhitvā Māracakkhuɱ||
adassanaɱ gato pāpimato.|| ||

18. Puna ca paraɱ bhikkhave bhikkhu||
sabbaso viññāṇañcāyatanaɱ [160] samatikkamma||
'N'atthi kiñcī' ti||
ākiñcaññāyatanaɱ upasampajja viharati.|| ||

Ayaɱ vuccati bhikkhave bhikkhu:||
'andham-akāsi Māraɱ',||
apadaɱ vadhitvā Māracakkhuɱ||
adassanaɱ gato pāpimato.|| ||

19. Puna ca paraɱ bhikkhave bhikkhu||
sabbaso ākiñcaññāyatanaɱ samatikkamma||
n'eva-saññā-nāsaññāyatanaɱ upasampajja viharati.|| ||

Ayaɱ vuccati bhikkhave bhikkhu:||
'andham-akāsi Māraɱ',||
apadaɱ vadhitvā Māracakkhuɱ||
adassanaɱ gato pāpimato.|| ||

20. Puna ca paraɱ bhikkhave bhikkhu||
sabbaso n'eva-saññā-nāsaññāyatanaɱ samatikkamma||
saññā-vedayita-nirodhaɱ upasampajja viharati||
paññāya c'assa disvā||
āsavā parikkhīṇā honti.|| ||

Ayaɱ vuccati bhikkhave bhikkhu:||
'andham-akāsi Māraɱ',||
apadaɱ vadhitvā Māracakkhuɱ||
adassanaɱ gato pāpimato,||
tiṇṇo loke visattikan" ti.|| ||

Idam avoca Bhagavā.|| ||

Attamanā te bhikkhū Bhagavato bhāsitaɱ abhinandun ti.|| ||

Nivāpa Suttaɱ Pañcamaɱ.

Summary & Explanation Edit

Background: Mara the evil lord of death, rebirth, sensual pleasures(& pain) & wealth runs the whole world by keeping all creatures under the attraction of worldly sensuality & material dependence. After death they are again & again given rebirth due to their attraction to worldly sensuality. Those who try to escape this eternal  cycle of  death & rebirth face many snares laid by Mara like the deers getting caught by hunters.

Explanation: This sutta is a comparison of herds of deer with the seekers of truth/hermits/monks:

1. The deers which ate the hunter's fodder became intoxicated & negligent & came within the power of hunter. Similarly when hermits/monks enjoy worldly dependence (food clothing etc) they become dependent & get negligent & so come to get caught within the binding power of Mara the evil one & get rebirths then sufferings that come alongwith it.[Indulgence is an extreme, to be shunned]

2. The deers which decided to abstain from hunter's fodder totally, when they come across the lean season when there is no food in wild, they again come back to eat hunter's fodder and get caught. Similarly those hermits/monks who totally abstain from worldly material dependence on food & clothing etc , when the draught comes , their bodies weakened they again come to the dependence on worldly comforts and get caught again within the Mara's snare of rebirths.[Extreme abstinence is also to be shunned]

3. The deers which decided to live nearby alert , sneaked and ate hunters fodder from time to time , when the hunters made surrounding enclosure with sticks, they were seen & caught the deer. Similarly those hermits/monks which consumed worldly matter but remained alert , meditated , followed religious life but they in mind had made barricades of pre-conceived notions, doubts & thoughts such as - is the world eternal or not eternal, whether body has soul , whether Buddha has gone beyond death or not etc they also were not released & got caught within the cycle of rebirths & thus in sorrows.[Mental discipline required ref. Kalama Sutta]

4. The fourth set of deer decided to live nearby higly alert & not negligent but unseen, their coming & going was not known  even when the place was enclosed with sticks. They ate hunters fodder without being known & thus they could not get caught & remained free. Similarly the hermits/monks who remain in the world consuming the worldly matter but remaining alert & without generating liking or disliking to worldly matter, without generating imaginary notions & thoughts of soul within body , limitlessness of universe, origin of universe etc , remaining not accessible to Mara by attaining & practicing the Samadhi/trance states , they become free from the bondage of Mara & free from rebirths.[Middle path is the path of Buddha]

Attainment of Samadhi(Trance, here called Jhana) states i.e. illumination within brain & spine & other higher states, is the goal of the practice. These states , the enemy Mara (devil) cannot know, can't access, hence this is the safe refuge free from dangers of binding worldly sensual pleasures & of other emotions & from rebirths. This is where is real happiness as divine bliss and also final release-Nirvana. These Jhana(Trance) states are mentioned in verses 12-20 of Pali text, and correspondingly in the last para of English translation above. These are the same states as mentioned here : Buddhism_FAQ2_Trance_States


Note : It is also implied that the sensual pleasure of sex is also not condoned by tthe sutta because abstinence i.e. celibacy is the unshakable foundation without which samadhi/trance states cannot be attained. The matter is about not forming dependence on basic needs of food , clothing etc.