The Bait

0.1Majjhima Nikāya 25

0.1The Middle Length Discourses 25

0.2Nivāpasutta

0.2The Bait

1.1Evaṁ me sutaṁ—

1.1Thus have I heard—

1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.2At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.

1.3Tatra kho bhagavā bhikkhū āmantesi:

1.3There the Bhagavā addressed the bhikkhus:

1.4“bhikkhavo”ti.

1.4“Bhikkhus.”

1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.5“Bhante,” those bhikkhus replied to the Bhagavā.

1.6Bhagavā etadavoca:

1.6The Bhagavā said this:

2.1“Na, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ:

2.1“Bhikkhus, it is not for this reason that the bait-layer lays down bait for the deer:

2.2‘imaṁ me nivāpaṁ nivuttaṁ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṁ dīghamaddhānaṁ yāpentū’ti.

2.2‘Let the deer eat this bait I have laid down, and so live long, be beautiful, and endure for a long time.’

2.3Evañca kho, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ:

2.3Rather, bhikkhus, it is for this reason that the bait-layer lays down bait for the deer:

2.4‘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.

2.4‘When the deer come right up to this bait I have laid down and, infatuated, eat the food, then, while eating the food after coming right up to it, infatuated, they will become intoxicated; being intoxicated, they will become heedless; being heedless, they will be at my mercy in this baited place.’

3.1Tatra, 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.

3.1Now, bhikkhus, the first herd of deer came right up to that bait laid down by the bait-layer and, infatuated, ate the food. While eating the food there after coming right up to it, infatuated, they became intoxicated; being intoxicated, they became heedless; being heedless, they were at the bait-layer’s mercy in that baited place.

3.2Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

3.2Thus, bhikkhus, the first herd of deer did not escape the bait-layer’s power and sway.

4.1Tatra, bhikkhave, dutiyā migajātā evaṁ samacintesuṁ:

4.1Now, bhikkhus, the second herd of deer thought:

4.2‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu.

4.2‘Those first deer came right up to that bait laid down by the bait-layer and, infatuated, ate the food.

4.3Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.

4.3While eating the food there after coming right up to it, infatuated, they became intoxicated; being intoxicated, they became heedless; being heedless, they were at the bait-layer’s mercy in that baited place.

4.4Evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

4.4Thus those first deer did not escape the bait-layer’s power and sway.

4.5Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

4.5What if we were to refrain entirely from eating the bait, and, keeping away from what involves fear, dwell having plunged into forest regions [araññāyatanāni]?’

4.6Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.

4.6They refrained entirely from eating the bait, and, keeping away from what involves fear, dwelt having plunged into forest regions [araññāyatanāni].

4.7Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti.

4.7But in the last month of the hot season, when grass and water ran short, their bodies became emaciated to an extreme degree.

4.8Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.

4.8When their bodies had become emaciated to an extreme degree, their bala and energy [balavīriyaṁ] declined.

4.9Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu.

4.9And when their bala and energy had declined, they returned to that very bait laid down by the bait-layer.

4.10Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.

4.10There they came right up to it, infatuated, and ate the food.

4.11Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.

4.11While eating the food there after coming right up to it, infatuated, they became intoxicated; being intoxicated, they became heedless; being heedless, they were at the bait-layer’s mercy in that baited place.

4.12Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

4.12Thus, bhikkhus, the second herd of deer also did not escape the bait-layer’s power and sway.

5.1Tatra, bhikkhave, tatiyā migajātā evaṁ samacintesuṁ:

5.1Now, bhikkhus, the third herd of deer thought:

5.2‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe…

5.2‘Those first deer came right up to that bait laid down by the bait-layer …

5.3evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

5.3thus those first deer did not escape the bait-layer’s power and sway.

5.4Yepi te dutiyā migajātā evaṁ samacintesuṁ:

5.4And those second deer thought like this:

5.5“ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe…

5.5“Those first deer came right up to that bait laid down by the bait-layer …

5.6evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

5.6thus those first deer did not escape the bait-layer’s power and sway.

5.7Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.

5.7What if we were to refrain entirely from eating the bait, and, keeping away from what involves fear, dwell having plunged into forest regions [araññāyatanāni]?”

5.8Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.

5.8They refrained entirely from eating the bait, and, keeping away from what involves fear, dwelt having plunged into forest regions [araññāyatanāni].

5.9Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti.

5.9But in the last month of the hot season, when grass and water ran short, their bodies became emaciated to an extreme degree.

5.10Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.

5.10When their bodies had become emaciated to an extreme degree, their bala and energy [balavīriyaṁ] declined.

5.11Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu.

5.11And when their bala and energy had declined, they returned to that very bait laid down by the bait-layer.

5.12Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.

5.12There they came right up to it, infatuated, and ate the food.

5.13Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.

5.13While eating the food there after coming right up to it, infatuated, they became intoxicated; being intoxicated, they became heedless; being heedless, they were at the bait-layer’s mercy in that baited place.

5.14Evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

5.14Thus those second deer also did not escape the bait-layer’s power and sway.

5.15Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma.

5.15What if we were to establish a base relying on that bait laid down by the bait-layer?

5.16Tatrāsayaṁ 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.

5.16Having established a base there, we would eat the food from that bait laid down by the bait-layer without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, we would not become intoxicated; not being intoxicated, we would not become heedless; being unheedful, we would not be at the bait-layer’s mercy in that baited place.’

5.17Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu.

5.17They established a base relying on that bait laid down by the bait-layer.

5.18Tatrāsayaṁ 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.

5.18Having established a base there, they ate the food from that bait laid down by the bait-layer without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, they did not become intoxicated; not being intoxicated, they did not become heedless; being unheedful, they were not at the bait-layer’s mercy in that baited place.

5.19Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:

5.19Then, bhikkhus, it occurred to the bait-layer and his attendants:

5.20‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā;

5.20‘These third deer must be sly and crafty; they must be powerful creatures from another stock.

5.21imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā.

5.21For they consume this bait that has been laid down, yet we do not know either their coming or their going.

5.22Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun’ti.

5.22What if we were to surround this baited place all around, section by section, with great barricades of stakes? Then perhaps we might see the base of the third herd of deer, where they might be caught.’

5.23Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.

5.23So they surrounded that baited place all around, section by section, with great barricades of stakes.

5.24Addasaṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu.

5.24And indeed, bhikkhus, the bait-layer and his attendants saw the base of the third herd of deer, where they were caught.

5.25Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

5.25Thus, bhikkhus, the third herd of deer also did not escape the bait-layer’s power and sway.

6.1Tatra, bhikkhave, catutthā migajātā evaṁ samacintesuṁ:

6.1Now, bhikkhus, the fourth herd of deer thought:

6.2‘ye kho te paṭhamā migajātā …pe…

6.2‘Those first deer …

6.3evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

6.3thus those first deer did not escape the bait-layer’s power and sway.

6.4Yepi te dutiyā migajātā evaṁ samacintesuṁ:

6.4And those second deer thought like this:

6.5“ye kho te paṭhamā migajātā …pe…

6.5“Those first deer …

6.6evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

6.6thus those first deer did not escape the bait-layer’s power and sway.

6.7Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.

6.7What if we were to refrain entirely from eating the bait, and, keeping away from what involves fear, dwell having plunged into forest regions [araññāyatanāni]?”

6.8Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe…

6.8They refrained entirely from eating the bait …

6.9evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

6.9thus those second deer also did not escape the bait-layer’s power and sway.

6.10Yepi te tatiyā migajātā evaṁ samacintesuṁ:

6.10And those third deer thought like this:

6.11“ye kho te paṭhamā migajātā …pe…

6.11“Those first deer …

6.12evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

6.12thus those first deer did not escape the bait-layer’s power and sway.

6.13Yepi te dutiyā migajātā evaṁ samacintesuṁ:

6.13And those second deer thought like this:

6.14‘ye kho te paṭhamā migajātā …pe…

6.14‘Those first deer …

6.15evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

6.15thus those first deer did not escape the bait-layer’s power and sway.

6.16Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

6.16What if we were to refrain entirely from eating the bait, and, keeping away from what involves fear, dwell having plunged into forest regions [araññāyatanāni]?’

6.17Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe…

6.17They refrained entirely from eating the bait …

6.18evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

6.18thus those second deer also did not escape the bait-layer’s power and sway.

6.19Yannūna 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.

6.19What if we were to establish a base relying on that bait laid down by the bait-layer? Having established a base there, we would eat the food from that bait laid down by the bait-layer without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, we would not become intoxicated; not being intoxicated, we would not become heedless; being unheedful, we would not be at the bait-layer’s mercy in that baited place.’

6.20Te 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.

6.20They established a base relying on that bait laid down by the bait-layer. Having established a base there, they ate the food from that bait laid down by the bait-layer without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, they did not become intoxicated; not being intoxicated, they did not become heedless; being unheedful, they were not at the bait-layer’s mercy in that baited place.

6.21Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi:

6.21Then it occurred to the bait-layer and his attendants:

6.22“saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā, imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti.

6.22“These third deer must be sly and crafty, powerful creatures from another stock, and yet they consume this bait that has been laid down.

6.23Na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā.

6.23But we do not know either their coming or their going.

6.24Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun”ti.

6.24What if we were to surround this baited place all around, section by section, with great barricades of stakes? Then perhaps we might see the base of the third herd of deer, where they might be caught.”

6.25Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.

6.25So they surrounded that baited place all around, section by section, with great barricades of stakes.

6.26Addasaṁsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu.

6.26And the bait-layer and his attendants saw the base of the third herd of deer, where they were caught.

6.27Evañhi te tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.

6.27Thus those third deer also did not escape the bait-layer’s power and sway.

6.28Yannūna 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.

6.28What if we were to establish a base where there is no access for the bait-layer and his attendants? Having established a base there, we would eat the food from that bait laid down by the bait-layer without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, we would not become intoxicated; not being intoxicated, we would not become heedless; being unheedful, we would not be at the bait-layer’s mercy in that baited place.’

6.29Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappayiṁsu.

6.29They established a base where there was no access for the bait-layer and his attendants.

6.30Tatrāsayaṁ 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.

6.30Having established a base there, they ate the food from that bait laid down by the bait-layer without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, they did not become intoxicated; not being intoxicated, they did not become heedless; being unheedful, they were not at the bait-layer’s mercy in that baited place.

6.31Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:

6.31Then, bhikkhus, it occurred to the bait-layer and his attendants:

6.32‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā.

6.32‘These fourth deer must be sly and crafty, powerful creatures from another stock.

6.33Imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā.

6.33For they consume this bait that has been laid down, yet we do not know either their coming or their going.

6.34Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma catutthānaṁ migajātānaṁ āsayaṁ passeyyāma yattha te gāhaṁ gaccheyyun’ti.

6.34What if we were to surround this baited place all around, section by section, with great barricades of stakes? Then perhaps we might see the base of the fourth herd of deer, where they might be caught.’

6.35Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.

6.35So they surrounded that baited place all around, section by section, with great barricades of stakes.

6.36Neva kho, bhikkhave, addasaṁsu nevāpiko ca nevāpikaparisā ca catutthānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ gaccheyyuṁ.

6.36But, bhikkhus, neither the bait-layer nor his attendants saw the base of the fourth herd of deer, where they might be caught.

6.37Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:

6.37Then, bhikkhus, it occurred to the bait-layer and his attendants:

6.38‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti.

6.38‘If we disturb the fourth herd of deer, then when they are disturbed, others will be disturbed; when those are disturbed, still others will be disturbed.

6.39Evaṁ imaṁ nivāpaṁ nivuttaṁ sabbaso migajātā parimuñcissanti.

6.39Thus all the deer will completely escape from this baited place.

6.40Yannūna mayaṁ catutthe migajāte ajjhupekkheyyāmā’ti.

6.40What if we were simply to leave the fourth herd of deer alone?’

6.41Ajjhupekkhiṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte.

6.41And so, bhikkhus, the bait-layer and his attendants left the fourth herd of deer alone.

6.42Evañhi te, bhikkhave, catutthā migajātā parimucciṁsu nevāpikassa iddhānubhāvā.

6.42Thus, bhikkhus, the fourth herd of deer escaped the bait-layer’s power and sway.

7.1Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya.

7.1Bhikkhus, I have made this simile for the purpose of conveying the meaning.

7.2Ayaṁ cevettha attho—

7.2And this is the meaning here—

7.3nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.

7.3‘bait’ is a designation for these five strands of sensual pleasure.

7.4Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.

7.4‘the bait-layer’ is a designation for Māra the Evil One.

7.5Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ.

7.5‘the bait-layer’s attendants’ is a designation for Māra’s retinue.

7.6Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ.

7.6‘the herds of deer’ is a designation for contemplatives and brahmins.

8.1Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu.

8.1Now, bhikkhus, the first contemplatives and brahmins came right up to that bait laid down by Māra and to those worldly lures, and, infatuated, ate the food.

8.2Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.

8.2While eating the food there after coming right up to it, infatuated, they became intoxicated; being intoxicated, they became heedless; being heedless, they were at Māra’s mercy in that bait and in those worldly lures.

8.3Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

8.3Thus, bhikkhus, the first contemplatives and brahmins did not escape Māra’s power and sway.

8.4Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṁ ime paṭhame samaṇabrāhmaṇe vadāmi.

8.4Just as, bhikkhus, were those first deer, so I say these first contemplatives and brahmins are comparable to them.

9.1Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:

9.1Now, bhikkhus, the second contemplatives and brahmins thought:

9.2‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu.

9.2‘Those first contemplatives and brahmins came right up to that bait laid down by Māra and to those worldly lures, and, infatuated, ate the food.

9.3Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.

9.3While eating the food there after coming right up to it, infatuated, they became intoxicated; being intoxicated, they became heedless; being heedless, they were at Māra’s mercy in that bait and in those worldly lures.

9.4Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

9.4Thus those first contemplatives and brahmins did not escape Māra’s power and sway.

9.5Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

9.5What if we were to refrain entirely from the bait-food and worldly lures, and, keeping away from what involves fear, dwell having plunged into forest regions [araññāyatanāni]?’

9.6Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti.

9.6They refrained entirely from the bait-food and worldly lures, and, keeping away from what involves fear, dwelt having plunged into forest regions [araññāyatanāni].

9.7Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.

9.7They refrained entirely from the bait-food and worldly lures, and, keeping away from what involves fear, dwelt having plunged into forest regions [araññāyatanāni].

9.8Te tattha sākabhakkhāpi ahesuṁ, sāmākabhakkhāpi ahesuṁ, nīvārabhakkhāpi ahesuṁ, daddulabhakkhāpi ahesuṁ, haṭabhakkhāpi ahesuṁ, kaṇabhakkhāpi ahesuṁ, ācāmabhakkhāpi ahesuṁ, piññākabhakkhāpi ahesuṁ, tiṇabhakkhāpi ahesuṁ, gomayabhakkhāpi ahesuṁ, vanamūlaphalāhārā yāpesuṁ pavattaphalabhojī.

9.8There they ate greens, millet, wild rice, moss, husks, grain fragments, rinsings, oil-cake, grass, and cow dung. They kept themselves alive on roots and fruits of the forest, feeding on fallen fruit.

9.9Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti.

9.9But in the last month of the hot season, when grass and water ran short, their bodies became emaciated to an extreme degree.

9.10Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.

9.10When their bodies had become emaciated to an extreme degree, their bala and energy [balavīriyaṁ] declined.

9.11Balavīriye parihīne cetovimutti parihāyi.

9.11When their bala and energy had declined, liberation of mind [cetovimutti] declined.

9.12Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.

9.12When liberation of mind [cetovimutti] had declined, they returned to that very bait laid down by Māra and to those worldly lures.

9.13Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.

9.13There they came right up to it, infatuated, and ate the food.

9.14Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.

9.14While eating the food there after coming right up to it, infatuated, they became intoxicated; being intoxicated, they became heedless; being heedless, they were at Māra’s mercy in that bait and in those worldly lures.

9.15Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

9.15Thus, bhikkhus, the second contemplatives and brahmins also did not escape Māra’s power and sway.

9.16Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṁ ime dutiye samaṇabrāhmaṇe vadāmi.

9.16Just as, bhikkhus, were those second deer, so I say these second contemplatives and brahmins are comparable to them.

10.1Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:

10.1Now, bhikkhus, the third contemplatives and brahmins thought:

10.2‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe….

10.2‘Those first contemplatives and brahmins came right up to that bait laid down by Māra and to those worldly lures …

10.3Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

10.3Thus those first contemplatives and brahmins did not escape Māra’s power and sway.

10.4Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:

10.4And those second contemplatives and brahmins thought like this:

10.5“ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe….

10.5“Those first contemplatives and brahmins came right up to that bait laid down by Māra and to those worldly lures …

10.6Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

10.6Thus those first contemplatives and brahmins did not escape Māra’s power and sway.

10.7Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.

10.7What if we were to refrain entirely from the bait-food and worldly lures, and, keeping away from what involves fear, dwell having plunged into forest regions [araññāyatanāni]?”

10.8Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu.

10.8They refrained entirely from the bait-food and worldly lures.

10.9Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.

10.9Keeping away from what involves fear, they dwelt having plunged into forest regions [araññāyatanāni].

10.10Te tattha sākabhakkhāpi ahesuṁ …pe… pavattaphalabhojī.

10.10There they ate greens … feeding on fallen fruit.

10.11Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti.

10.11But in the last month of the hot season, when grass and water ran short, their bodies became emaciated to an extreme degree.

10.12Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.

10.12When their bodies had become emaciated to an extreme degree, their bala and energy [balavīriyaṁ] declined; when their bala and energy had declined, liberation of mind [cetovimutti] declined; when liberation of mind [cetovimutti] had declined, they returned to that very bait laid down by Māra and to those worldly lures.

10.13Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.

10.13There they came right up to it, infatuated, and ate the food.

10.14Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.

10.14While eating the food there after coming right up to it, infatuated, they became intoxicated; being intoxicated, they became heedless; being heedless, they were at Māra’s mercy in that bait and in those worldly lures.

10.15Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

10.15Thus those second contemplatives and brahmins also did not escape Māra’s power and sway.

10.16Yannūna 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.

10.16What if we were to establish a base relying on that bait laid down by Māra and on those worldly lures? Having established a base there, we would eat the food from that bait laid down by Māra and from those worldly lures without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, we would not become intoxicated; not being intoxicated, we would not become heedless; being unheedful, we would not be at Māra’s mercy in that bait and in those worldly lures.’

10.17Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.

10.17They established a base relying on that bait laid down by Māra and on those worldly lures.

10.18Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu.

10.18Having established a base there, they ate the food from that bait laid down by Māra and from those worldly lures without coming right up to it, without infatuation.

10.19Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.

10.19While eating the food there without coming right up to it, without infatuation, they did not become intoxicated; not being intoxicated, they did not become heedless; being unheedful, they were not at Māra’s mercy in that bait and in those worldly lures.

10.20Api ca kho evaṁdiṭṭhikā ahesuṁ—

10.20But they still held such views as these—

10.21sassato loko itipi, asassato loko itipi;

10.21‘The world is eternal,’ or ‘The world is not eternal’;

10.22antavā loko itipi, anantavā loko itipi;

10.22‘The world is finite,’ or ‘The world is infinite’;

10.23taṁ jīvaṁ taṁ sarīraṁ itipi, aññaṁ jīvaṁ aññaṁ sarīraṁ itipi;

10.23‘The living being is the same as the body,’ or ‘The living being is one thing and the body another’;

10.24hoti 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.

10.24‘The Tathāgata exists after death,’ or ‘The Tathāgata does not exist after death,’ or ‘The Tathāgata both exists and does not exist after death,’ or ‘The Tathāgata neither exists nor does not exist after death.’

10.25Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

10.25Thus, bhikkhus, the third contemplatives and brahmins also did not escape Māra’s power and sway.

10.26Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṁ ime tatiye samaṇabrāhmaṇe vadāmi.

10.26Just as, bhikkhus, were those third deer, so I say these third contemplatives and brahmins are comparable to them.

11.1Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṁ samacintesuṁ:

11.1Now, bhikkhus, the fourth contemplatives and brahmins thought:

11.2‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe….

11.2‘Those first contemplatives and brahmins came right up to that bait laid down by Māra …

11.3Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

11.3Thus those first contemplatives and brahmins did not escape Māra’s power and sway.

11.4Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:

11.4And those second contemplatives and brahmins thought like this:

11.5‘ye kho te paṭhamā samaṇabrāhmaṇā …pe….

11.5‘Those first contemplatives and brahmins …

11.6Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

11.6Thus those first contemplatives and brahmins did not escape Māra’s power and sway.

11.7Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

11.7What if we were to refrain entirely from the bait-food and worldly lures, and, keeping away from what involves fear, dwell having plunged into forest regions [araññāyatanāni]?’

11.8Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe….

11.8They refrained entirely from the bait-food and worldly lures …

11.9Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

11.9Thus those second contemplatives and brahmins also did not escape Māra’s power and sway.

11.10Yepi te tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe….

11.10And those third contemplatives and brahmins thought like this: Those first contemplatives and brahmins …

11.11Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

11.11Thus those first contemplatives and brahmins did not escape Māra’s power and sway.

11.12Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe….

11.12And those second contemplatives and brahmins thought like this: Those first contemplatives and brahmins …

11.13Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

11.13Thus those first contemplatives and brahmins did not escape Māra’s power and sway.

11.14Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

11.14What if we were to refrain entirely from the bait-food and worldly lures, and, keeping away from what involves fear, dwell having plunged into forest regions [araññāyatanāni]?’

11.15Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe….

11.15They refrained entirely from the bait-food and worldly lures …

11.16Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

11.16Thus those second contemplatives and brahmins also did not escape Māra’s power and sway.

11.17Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma.

11.17What if we were to establish a base relying on that bait laid down by Māra and on those worldly lures?

11.18Tatrāsayaṁ 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.

11.18Having established a base there, we would eat the food from that bait laid down by Māra and from those worldly lures without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, we would not become intoxicated; not being intoxicated, we would not become heedless; being unheedful, we would not be at Māra’s mercy in that bait and in those worldly lures.

11.19Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.

11.19They established a base relying on that bait laid down by Māra and on those worldly lures.

11.20Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu.

11.20Having established a base there, they ate the food from that bait laid down by Māra and from those worldly lures without coming right up to it, without infatuation.

11.21Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu.

11.21While eating the food there without coming right up to it, without infatuation, they did not become intoxicated.

11.22Amattā samānā na pamādaṁ āpajjiṁsu.

11.22Not being intoxicated, they did not become heedless.

11.23Appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.

11.23Being unheedful, they were not at Māra’s mercy in that bait and in those worldly lures.

11.24Api ca kho evaṁdiṭṭhikā ahesuṁ sassato loko itipi …pe…

11.24But they still held such views as these: ‘The world is eternal’ …

11.25neva hoti na na hoti tathāgato paraṁ maraṇā itipi.

11.25‘The Tathāgata neither exists nor does not exist after death.’

11.26Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.

11.26Thus those third contemplatives and brahmins also did not escape Māra’s power and sway.

11.27Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma.

11.27What if we were to establish a base where there is no access for Māra and his retinue?

11.28Tatrāsayaṁ 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.

11.28Having established a base there, we would eat the food from that bait laid down by Māra and from those worldly lures without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, we would not become intoxicated; not being intoxicated, we would not become heedless; being unheedful, we would not be at Māra’s mercy in that bait and in those worldly lures.

11.29Te yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappayiṁsu.

11.29They established a base where there was no access for Māra and his retinue.

11.30Tatrāsayaṁ 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.

11.30Having established a base there, they ate the food from that bait laid down by Māra and from those worldly lures without coming right up to it, without infatuation. While eating the food there without coming right up to it, without infatuation, they did not become intoxicated; not being intoxicated, they did not become heedless; being unheedful, they were not at Māra’s mercy in that bait and in those worldly lures.

11.31Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṁsu mārassa iddhānubhāvā.

11.31Thus, bhikkhus, the fourth contemplatives and brahmins escaped Māra’s power and sway.

11.32Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṁ ime catutthe samaṇabrāhmaṇe vadāmi.

11.32Just as, bhikkhus, were those fourth deer, so I say these fourth contemplatives and brahmins are comparable to them.

12.1Kathañca, bhikkhave, agati mārassa ca māraparisāya ca?

12.1And what, bhikkhus, is the region inaccessible to Māra and his retinue?

12.2Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

12.2Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome dhammas, a bhikkhu enters and dwells in the first jhāna, with thought [savitakkaṁ] and examination [savicāraṁ], with pīti and sukha born of seclusion [vivekajaṁ].

12.3Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.

12.3This is called, bhikkhus, a bhikkhu who has blinded Māra, who, having destroyed the track, has gone beyond the sight of the Evil One.

13.1Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

13.1Furthermore, bhikkhus, with the settling of thought and examination [vitakkavicārānaṁ vūpasamā], with inner clarity and unification of mind [cetaso ekodibhāvaṁ], a bhikkhu enters and dwells in the second jhāna, without thought [avitakkaṁ] and without examination [avicāraṁ], with pīti and sukha born of samādhi [samādhijaṁ].

13.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

13.2This is called, bhikkhus … beyond the sight of the Evil One.

14.1Puna 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.

14.1Furthermore, bhikkhus, with the fading away of pīti, a bhikkhu dwells equanimous [upekkhako], with sati and fully aware [sampajāno], and experiences sukha with the body. He enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous [upekkhako], with sati [satimā], one who dwells in sukha.’

14.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

14.2This is called, bhikkhus … beyond the sight of the Evil One.

15.1Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

15.1Furthermore, bhikkhus, with the giving up of sukha and the giving up of dukkha, and with the earlier disappearance of joy and distress, a bhikkhu enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant, with purity of equanimity [upekkhā] and sati [upekkhāsatipārisuddhiṁ].

15.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

15.2This is called, bhikkhus … beyond the sight of the Evil One.

16.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.

16.1Furthermore, bhikkhus, with the complete transcending of saññās of form, with the disappearance of saññās of resistance, not attending to saññās of diversity, thinking, ‘Space is boundless,’ a bhikkhu enters and dwells in the dimension of boundless space [ākāsānañcāyatanaṁ].

16.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

16.2This is called, bhikkhus … beyond the sight of the Evil One.

17.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.

17.1Furthermore, bhikkhus, with the complete transcending of the dimension of boundless space [ākāsānañcāyatanaṁ], thinking, ‘Consciousness [viññāṇaṁ] is boundless,’ a bhikkhu enters and dwells in the dimension of boundless consciousness [viññāṇañcāyatanaṁ].

17.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

17.2This is called, bhikkhus … beyond the sight of the Evil One.

18.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

18.1Furthermore, bhikkhus, with the complete transcending of the dimension of boundless consciousness [viññāṇañcāyatanaṁ], thinking, ‘There is nothing,’ a bhikkhu enters and dwells in the dimension of nothingness [ākiñcaññāyatanaṁ].

18.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

18.2This is called, bhikkhus … beyond the sight of the Evil One.

19.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

19.1Furthermore, bhikkhus, with the complete transcending of the dimension of nothingness [ākiñcaññāyatanaṁ], a bhikkhu enters and dwells in the dimension of neither-saññā-nor-non-saññā [nevasaññānāsaññāyatanaṁ].

19.2Ayaṁ vuccati, bhikkhave …pe… pāpimato.

19.2This is called, bhikkhus … beyond the sight of the Evil One.

20.1Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.

20.1Furthermore, bhikkhus, with the complete transcending of the dimension of neither-saññā-nor-non-saññā [nevasaññānāsaññāyatanaṁ], a bhikkhu enters and dwells in the cessation of saññā and vedanā [saññāvedayitanirodhaṁ]. And seeing with discernment [paññāya], his āsavas are exhausted.

20.2Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti.

20.2This is called, bhikkhus, a bhikkhu who has blinded Māra, who, having destroyed the track, has gone beyond the sight of the Evil One, who has crossed over attachment in the world.”

20.3Idamavoca bhagavā.

20.3This is what the Bhagavā said.

20.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

20.4Satisfied, those bhikkhus delighted in the Bhagavā’s words.

20.5Nivāpasuttaṁ niṭṭhitaṁ pañcamaṁ.

20.5The Bait is finished, the fifth.