Majjhima Nikāya
1. Mūla-Paṇṇāsa
3. Tatiya Vagga

The Middle Length Sayings
I. The First Fifty Discourses
3. The Third Division

Sutta 25

Nivāpa Suttaɱ

Translated from the Pali by I.B. Horner, O.B.E., M.A.
Associate of Newham College, Cambridge
First Published in 1954

Copyright The Pali Text Society
Commercial Rights Reserved

For details see Terms of Use.

 

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[194]

[1][chlm][ntbb][upal][than] THUS have I heard:

At one time the Lord was staying near Sāvatthī
in the Jeta Grove in Anāthapiṇḍika’s monastery.

While he was there the Lord addressed the monks, saying:

“Monks.”

“Revered One,” these monks answered the Lord in assent.

The Lord spoke thus:

“Monks, a sower does not sow a crop
for herds of deer,
thinking:

‘Let the herds of deer,
enjoying this crop sown by me,
flourish in good condition
for many a long day.’

Monks, the sower sows the crop
for herds of deer
thinking:

‘The herds of deer will eat fodder
encroaching entranced
on this crop sown by me;
encroaching entranced
and eating the fodder,
they will get elated;
[195] being elated
they will get careless;
being careless
they will become those
to be done to
as one wills
amid this crop.’

 

The First Herd

 

Then, monks,
the first herd of deer ate fodder
encroaching entranced
on this crop sown by the sower;
encroaching entranced and eating the fodder
these got elated;
being elated they got careless;
being careless
they became those
to be done to
as the sower willed
amid that crop.

Thus, monks, this first herd of deer
did not escape
from the sower’s mastery.^[1]

 

The Second Herd

 

Then, monks, the second herd of deer realized:

‘The first herd of deer
has eaten fodder
encroaching entranced on that crop
sown by the sower;
these, eating fodder encroaching entranced there
got elated;
being elated
they got careless;
being careless
they became those
to be done to
as the sower willed
amid that crop.

Thus this first herd of deer
did not escape
from the sower’s mastery.

Suppose that we should all refrain
from eating the crops;
and refraining from enjoyment
where there is fear,
having plunged into a stretch of forest,
should stay there?’

So all these refrained
from eating the crops;
and refraining from enjoyment
where there was fear,
having plunged into a stretch of forest,
they stayed there.

In the last month of the hot weather
the grass and water gave out,
and their bodies became extremely emaciated
so that their strength and energy diminished,
and with diminished strength and energy
they came back again to those crops
sown by the sower;
encroaching entranced
they ate the fodder there;
encroaching entranced
and eating the fodder there,
they got elated;
being elated
they got careless;
being careless,
they became those
to be done to
as the sower willed
amid that crop.

Thus, monks, neither did the second herd of deer
escape from the sower’s mastery.

 

The Third Herd

 

Then, monks, the third herd of deer realized:

‘The first herd of deer
has eaten fodder
encroaching entranced on that crop
sown by the sower;
these, eating fodder encroaching entranced there
got elated;
being elated
they got careless;
being careless
they became those
to be done to
as the sower willed
amid that crop.

Thus this first herd of deer
did not escape
from the sower’s mastery.

■

Then that second herd of deer realized thus:

‘The first herd of deer
has eaten fodder
encroaching entranced on that crop
sown by the sower;
these, eating fodder encroaching entranced there
got elated;
being elated
they got careless;
being careless
they became those
to be done to
as the sower willed
amid that crop.

Thus this first herd of deer
did not escape
from the sower’s mastery.

Suppose that we should all refrain
from eating the crops;
and refraining from enjoyment
where there is fear,
having plunged into a stretch of forest,
should stay there?’

So all these refrained
from eating the crops;
and refraining from enjoyment
where there was fear,
having plunged into a stretch of [196] forest,
they stayed there.

In the last month of the hot weather
the grass and water gave out,
and their bodies became extremely emaciated
so that their strength and energy diminished,
and with diminished strength and energy
they came back again to those crops
sown by the sower;
encroaching entranced
they ate the fodder there;
encroaching entranced
and eating the fodder there,
they got elated;
being elated
they got careless;
being careless,
they became those
to be done to
as the sower willed
amid that crop.

Suppose that we should make a lair^[2]
near those crops sown by the sower,
so that we can eat fodder
not encroaching entranced
on those crops sown by the sower;
and then, having made the lair
and not encroaching entranced
on the crops sown by the sower,
we will not get elated;
not being elated
we will not get careless;
not being careless,
we will not become those
to be done to
as the sower wills
amid that crop.’

These made a lair
near that crop sown by the sower;
having made the lair,
they ate fodder
not encroaching entranced
on the crops sown by the sower;
these, eating fodder
not encroaching entranced there,
did not get elated;
not being elated,
they did not get careless;
not being careless,
they did not become those
to be done to as the sower willed
amid that crop.

■

Thereupon, monks,
it occurred to the sower and his companions:

‘This third herd of deer
must be crafty and wily;
this third herd of deer
must have potency^[3]
and be demons;^[4]
they eat this crop that was sown,
but we do not know of their comings or goings.

Suppose that we were to enclose
this crop that was sown
with large stakes and snares on all sides?

Then we might see the lair
of the third herd of deer,
where they might go to take it.’^[5]

So these enclosed
that crop that was sown
with large stakes and snares on all sides.

Then, monks, the sower and his companions
saw the lair of the third herd of deer,
where they went to take it.

Thus, monks, neither did this third herd of deer
escape from the sower’s mastery.

 

The Fourth Herd

 

Thereupon, monks, the fourth herd of deer realized thus:

‘The [197] first herd of deer
has eaten fodder
encroaching entranced on that crop
sown by the sower;
these, eating fodder encroaching entranced there
got elated;
being elated
they got careless;
being careless
they became those
to be done to
as the sower willed
amid that crop.

Thus this first herd of deer
did not escape
from the sower’s mastery.

■

Then that second herd of deer realized thus:

‘The first herd of deer
has eaten fodder
encroaching entranced on that crop
sown by the sower;
these, eating fodder encroaching entranced there
got elated;
being elated
they got careless;
being careless
they became those
to be done to
as the sower willed
amid that crop.

Thus this first herd of deer
did not escape
from the sower’s mastery.

Suppose that we should all refrain
from eating the crops;
and refraining from enjoyment
where there is fear,
having plunged into a stretch of forest,
should stay there?’

So all these refrained
from eating the crops;
and refraining from enjoyment
where there was fear,
having plunged into a stretch of forest,
they stayed there.

In the last month of the hot weather
the grass and water gave out,
and their bodies became extremely emaciated
so that their strength and energy diminished,
and with diminished strength and energy
they came back again to those crops
sown by the sower;
encroaching entranced
they ate the fodder there;
encroaching entranced
and eating the fodder there,
they got elated;
being elated
they got careless;
being careless,
they became those
to be done to
as the sower willed
amid that crop.

Suppose that we should make a lair
near those crops sown by the sower,
so that we can eat fodder
not encroaching entranced
on those crops sown by the sower;
and then, having made the lair
and not encroaching entranced
on the crops sown by the sower,
we will not get elated;
not being elated
we will not get careless;
not being careless,
we will not become those
to be done to
as the sower wills
amid that crop.’

These made a lair
near that crop sown by the sower;
having made the lair,
they ate fodder
not encroaching entranced
on the crops sown by the sower;
these, eating fodder
not encroaching entranced there,
did not get elated;
not being elated,
they did not get careless;
not being careless,
they did not become those
to be done to as the sower willed
amid that crop.

Thereupon, it occurred to the sower and his companions:

‘This third herd of deer
must be crafty and wily;
this third herd of deer
must have potency
and be demons;
they eat this crop that was sown,
but we do not know of their comings or goings.

Suppose that we were to enclose
this crop that was sown
with large stakes and snares on all sides?

Then we might see the lair
of the third herd of deer,
where they might go to take it.’

So these enclosed
that crop that was sown
with large stakes and snares on all sides.

Then the sower and his companions
saw the lair of the third herd of deer,
where they went to take it.

Thus neither did this third herd of deer
escape from the sower’s mastery.’

■

Suppose that we were to make a lair
somewhere where the sower and his companions
do not come?

Having made our lair there,
we might eat fodder
not encroaching entranced
on that crop sown by the sower;
eating fodder
not encroaching entranced,
we will not get elated;
not being elated,
we will not get careless;
not being careless,
[198] we will not become those
to be done to as the sower wills
amid that crop.’

These made a lair
somewhere where the sower and his companions
did not come;
having made a lair there,
they ate fodder
not encroaching entranced
on that crop sown by the sower;
these eating fodder
not encroaching entranced there,
did not get elated;
not being elated,
they did not get careless;
not being careless,
they did not become those
to be done to as the sower willed
amid that crop.

Thereupon, monks, it occurred to the sower and his companions:

‘This fourth herd of deer
must be crafty and wily;
this fourth herd of deer
must have potency and be demons;
they eat this crop that was sown,
but we do not know of their comings or goings.

Suppose that we were to enclose
this crop that was sown
with large stakes and snares on all sides?

Then we might see the lair
of the fourth herd of deer,
where they might go to take it.’

So these enclosed that crop that was sown
with large stakes and snares on all sides.

But, monks, neither the sower nor his companions
saw the lair of this fourth herd of deer,
where they might go to take it.

Thereupon, monks, it occurred to the sower and his companions:

‘If we beat up this fourth herd of deer,
these, beaten up,
will beat up others;
these, beaten up,
will beat up others,
and so all the deer
will neglect this crop that was sown.

Suppose that we were not to interfere
with the fourth herd of deer?’

So, monks, neither the sower nor his companions
interfered with the fourth herd of deer.

Thus, monks, this fourth herd of deer
escaped the sower’s mastery.

 

§

 

Monks, this parable was made by me
to illustrate the meaning.

And just this is the meaning here:

‘The crop,’ monks,
this is a synonym for the five strands of sense-pleasures.

‘The sower,’ monks,
this is a name for Māra, the Evil One.

‘The sower’s companions,’ monks,
this is a synonym for Māra’s companions.

‘The herds of deer,’ monks,

this is a synonym for recluses and brahmans.

 

The First Kind of Recluse and Brahman

 

Where, monks, the first kind of recluse and brahman
ate fodder encroaching entranced
on that crop sown by Māra –
material things of the world –
these, eating the fodder
and encroaching entranced there,
got elated;
being elated,
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
material things of the world.

Thus, monks, the first kind of recluses and brahmans
did not escape from Māra’s mastery.

[199] I, monks, say
that this first kind of recluse and brahman
is like that first herd of deer in the parable.

 

The Second Kind of Recluse and Brahman

 

Then, monks, the second kind of recluse and brahman realized:

‘That first kind of recluses and brahmans
ate fodder encroaching entranced
on a crop sown by Māra –
material things of the world;
these, eating the fodder
and encroaching entranced there,
got elated;
being elated,
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
material things of the world.’

Suppose that we should all refrain
from eating the crop –
material things of the world;
and refraining from enjoyment
where there is fear,
having plunged into a stretch of forest,
should stay there?’

All these refrained from eating the crop –
material things of the world;
refraining from enjoyment
where there was fear,
having plunged into a stretch of forest,
they stayed there.

There these became those feeding^[6] on potherbs
they became those feeding on millet
they became those feeding on rice
they became those feeding on snippets of leather
they became those feeding on water-plants
they became those feeding on the red powder of rice husks
they became those feeding on the discarded scum of rice on the boil
they became those feeding on the flour of oil-seeds
they became those feeding on grass
they became those feeding on cowdung.

they became those who subsisted
on forest roots and fruits,
eating the fruits that had fallen.

In the last month of the hot weather,
when the grass and water dried up,
their bodies became extremely emaciated;
because their bodies were extremely emaciated
their strength and energy diminished;
because their strength and energy diminished,
freedom of mind diminished;
because freedom of mind diminished,
they went back again
to that very crop sown by Māra –
material things of the world.

They ate fodder
encroaching entranced there;
eating fodder encroaching entranced there,
they got elated;
being elated
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
those material things of the world.

Thus, monks, neither did this second kind of recluse and brahman
escape from Māra’s mastery.

I, monks, say that this second kind of recluse and brahman
is like that second herd of deer in that parable.

 

The Third Kind of Recluse and Brahman

 

Then, monks, the third kind of recluse and brahman realized:

‘That first kind of recluses and brahmans
ate fodder encroaching entranced
on a crop sown by Māra –
material things of the world;
these, eating the fodder
and encroaching entranced there,
got elated;
being elated,
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
material things of the world.

Then the second kind of recluse and brahman realized:

‘That first kind of recluses and brahmans
ate fodder en- [200] croaching entranced
on a crop sown by Māra –
material things of the world;
these, eating the fodder
and encroaching entranced there,
got elated;
being elated,
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
material things of the world.’

Suppose that we should all refrain
from eating the crop –
material things of the world;
and refraining from enjoyment
where there is fear,
having plunged into a stretch of forest,
should stay there?”

All these refrained from eating the crop –
material things of the world;
refraining from enjoyment
where there was fear,
having plunged into a stretch of forest,
they stayed there.

There these became those feeding on potherbs
they became those feeding on millet
they became those feeding on rice
they became those feeding on snippets of leather
they became those feeding on water-plants
they became those feeding on the red powder of rice husks
they became those feeding on the discarded scum of rice on the boil
they became those feeding on the flour of oil-seeds
they became those feeding on grass
they became those feeding on cowdung.

they became those who subsisted
on forest roots and fruits,
eating the fruits that had fallen.

In the last month of the hot weather,
when the grass and water dried up,
their bodies became extremely emaciated;
because their bodies were extremely emaciated
their strength and energy diminished;
because their strength and energy diminished,
freedom of mind diminished;
because freedom of mind diminished,
they went back again
to that very crop sown by Māra –
material things of the world.

They ate fodder
encroaching entranced there;
eating fodder encroaching entranced there,
they got elated;
being elated
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
those material things of the world.

Thus neither did this second kind of recluse and brahman
escape from Māra’s mastery.

■

Suppose that we should make a lair
near that crop sown by Māra –
material things of the world;
having made a lair there,
we will eat fodder
not encroaching entranced
on that crop sown by Māra –
material things of the world;
eating fodder not encroaching entranced,
we will not get elated;
not being elated,
we will not get careless;
not being careless,
we will not become those
to be done to by Māra as he wills
amid that crop-material things of the world.’

These made a lair near that crop sown by Māra –
material things of the world;
having made a lair there,
they ate fodder
not encroaching entranced on that crop sown by Māra –
material things of the world;
these, eating fodder not encroaching entranced there,
did not get elated;
not being elated,
they did not get careless;
not being careless,
they did not become those
to be done to by Māra as he willed
amid that crop –
material things of the world.

Nevertheless they came to be of views like this:
that the world is eternal,
also that the world is not eternal;
and that the world is an ending thing,
also that the world is not an ending thing;
and that the life principle and the body are the same,
also that the life principle and the body are different;
and that the Tathāgata becomes after dying,
also that the Tathāgata does not become after dying,
also that the Tathāgata both becomes and does not become after dying,
also that the Tathāgata neither becomes nor does not become after dying.

Thus, monks, neither did this third kind of recluse and brahman
escape from Māra’s mastery.

I, monks, say that this third kind of recluse and brahman
is like that third herd of deer in the parable.

 

The Fourth Kind of Recluse and Brahman

 

Then, monks, the fourth kind of recluse and brahman realized thus:

‘That first kind of recluses and brahmans
ate fodder encroaching entranced
on a crop sown by Māra –
material things of the world;
these, eating the fodder
and encroaching entranced there,
got elated;
being elated,
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
material things of the world.

■

Then the second kind of recluse and brahman realized:

“That first kind of recluses and brahmans
ate fodder encroaching entranced
on a crop sown by Māra –
material things of the world;
these, eating the fodder
and encroaching entranced there,
got elated;
being elated,
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
material things of the world.’

Suppose that we should all refrain
from eating the crop –
material things of the world;
and refraining from enjoyment
where there is fear,
having plunged into a stretch of forest,
should stay there?”

All these refrained from eating the crop –
material things of the world;
refraining from enjoyment
where there was fear,
having plunged into a stretch of forest,
they stayed there.

There these became those feeding on potherbs
they became those feeding on millet
they became those feeding on rice
they became those feeding on snippets of leather
they became those feeding on water-plants
they became those feeding on the red powder of rice husks
they became those feeding on the discarded scum of rice on the boil
they became those feeding on the flour of oil-seeds
they became those feeding on grass
they became those feeding on cowdung.

they became those who subsisted
on forest roots and fruits,
eating the fruits that had fallen.

In the last month of the hot weather,
when the grass and water dried up,
their bodies became extremely emaciated;
because their bodies were extremely emaciated
their strength and energy diminished;
because their strength and energy diminished,
freedom of mind diminished;
because freedom of mind diminished,
they went back again
to that very crop sown by Māra –
material things of the world.

They ate fodder
encroaching entranced there;
eating fodder encroaching entranced there,
they got elated;
being elated
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
those material things of the world.

Thus neither did this second kind of recluse and brahman
escape from Māra’s mastery.

■

Then the third kind of recluse and brahman realized:

‘That first kind of recluses and brahmans
ate fodder encroaching entranced
on a crop sown by Māra –
material things of the world;
these, eating the fodder
and encroaching entranced there,
got elated;
being elated,
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
material things of the world.

Then the second kind of recluse and brahman realized:

“That first kind of recluses and brahmans
ate fodder encroaching entranced
on a crop sown by Māra –
material things of the world;
these, eating the fodder
and encroaching entranced there,
got elated;
being elated,
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
material things of the world.’

Suppose that we should all refrain
from eating the crop –
material things of the world;
and refraining from enjoyment
where there is fear,
having plunged into a stretch of forest,
should stay there?”

All these refrained from eating the crop –
material things of the world;
refraining from enjoyment
where there was fear,
having plunged into a stretch of forest,
they stayed there.

There these became those feeding on potherbs
they became those feeding on millet
they became those feeding on rice
they became those feeding on snippets of leather
they became those feeding on water-plants
they became those feeding on the red powder of rice husks
they became those feeding on the discarded scum of rice on the boil
they became those feeding on the flour of oil-seeds
they became those feeding on grass
they became those feeding on cowdung.

they became those who subsisted
on forest roots and fruits,
eating the fruits that had fallen.

In the last month of the hot weather,
when the grass and water dried up,
their bodies became extremely emaciated;
because their bodies were extremely emaciated
their strength and energy diminished;
because their strength and energy diminished,
freedom of mind diminished;
because freedom of mind diminished,
they went back again
to that very crop sown by Māra –
material things of the world.

They ate fodder
encroaching entranced there;
eating fodder encroaching entranced there,
they got elated;
being elated
they got careless;
being careless,
they became those
to be done to by Māra as he willed
amid that crop –
those material things of the world.

Thus neither did this second kind of recluse and brahman
escape from Māra’s mastery.

■

Suppose that we should make a lair
near that crop sown by Māra –
material things of the world;
having made a lair there,
we will eat fodder
not encroaching entranced
on that crop sown by Māra –
material things of the world;
eating fodder not encroaching entranced,
we will not get elated;
not being elated,
we will not get careless;
not being careless,
we will not become those
to be done to by Māra as he wills
amid that crop-material things of the world.’

These made a lair near that crop sown by Māra –
material things of the world;
having made a lair there,
they ate fodder
not encroaching entranced on that crop sown by Māra –
material things of the world;
these, eating fodder not encroaching entranced there,
did not get elated;
not being elated,
they did not get careless;
not being careless,
they did not become those
to be done to by Māra as he willed
amid that crop –
material things of the world.

Nevertheless they came to be of views like this:
that the world is eternal,
also that the world is not eternal;
and that the world is an ending thing,
also that the world is not an ending thing;
and that the life principle and the body are the same,
also that the life principle and the body are different;
and that the Tathāgata becomes after dying,
also that the Tathāgata does not become after dying,
also that the Tathāgata both becomes and does not become after dying,
also that the Tathāgata neither becomes nor does not become after dying.’

Thus neither did this third kind of recluse and brahman
escape from Māra’s mastery.

Suppose that we should make a lair
where Māra
and Māra’s companions
do not come;
having made that lair,
we can eat fodder
not encroaching entranced
on that crop sown by Māra –
material things of the world;
eating fodder not encroaching entranced,
we will not get elated;
not being elated
we will not get careless,
not being careless
we will not become those
to be done to by Māra as he wills
amid that crop –
material things of the world.’

These made a lair where Māra
and Māra’s companions
did not come;
having made a lair there,
they ate fodder
not encroaching entranced
on that crop sown by Māra –
material things of the world.

These, eating fodder
not encroaching entranced there,
did not get elated;
not being elated,
they did not get careless;
not being careless,
they did not become those
to be done to by Māra as he willed
amid that crop –
material things of the world.

Thus, monks, the fourth kind of recluses and brahmans
escaped from Māra’s mastery.

I, monks, say that the fourth kind of recluse and brahman
is like that fourth herd of deer in the parable.

And how, monks, is there non-entry^[7] of Māra
and Māra’s companions?

Herein, monks, a monk,
aloof from the pleasures of the senses,
aloof from unskilled states of mind,
enters on
and abides in
the first meditation
which is accompanied by initial thought
and discursive thought,
is born of aloofness,
and is rapturous and joyful.

[202] Monks, this kind of monk is called
one^[8] who has put a darkness round Māra,^[9]
and who,
having blotted out Māra’s vision
so that it has no range,
goes unseen by the Evil One.

And again, monks, a monk,
by allaying initial and discursive thought,
his mind subjectively tranquillised
and fixed on one point,
enters on
and abides in
the second meditation
which is devoid of initial and discursive thought,
is born of concentration
and is rapturous and joyful.

Monks, this kind of monk is called
one who has put a darkness round Māra,
and who,
having blotted out Māra’s vision
so that it has no range,
goes unseen by the Evil One.

And again, monks, a monk,
by the fading out of rapture,
dwells with equanimity,
attentive and clearly conscious,
and experiences in his person
that joy of which the ariyans say:
‘Joyful lives he who has equanimity and is mindful,’
and he enters on
and abides in
the third meditation.

Monks, this kind of monk is called
one who has put a darkness round Māra,
and who,
having blotted out Māra’s vision
so that it has no range,
goes unseen by the Evil One.

And again, monks, a monk
by getting rid of joy,
by getting rid of anguish,
by the going down of his former pleasures and sorrows,
enters on
and abides in
the fourth meditation
which has neither anguish nor joy,
and which is entirely purified
by equanimity and mindfulness.

Monks, this kind of monk is called
one who has put a darkness round Māra,
and who,
having blotted out Māra’s vision
so that it has no range,
goes unseen by the Evil One.

And again, monks, a monk
by passing quite beyond perception of material shapes,
by the going down of perception of sensory reactions,
by not attending to perception of variety,
thinking:
‘Ether is unending,’
enters on
and abides in the plane of infinite ether.

Monks, this kind of monk is called
one who has put a darkness round Māra,
and who,
having blotted out Māra’s vision
so that it has no range,
goes unseen by the Evil One.

And again, monks, a monk
by passing quite beyond the plane of infinite ether,
thinking:
‘Consciousness is unending,’
enters on
and abides in
the plane of infinite consciousness.

Monks, this kind of monk is called
one who has put a darkness round Māra,
and who,
having blotted out Māra’s vision
so that it has no range,
goes unseen by the Evil One.

And again, monks, a monk,
by passing quite beyond the plane of infinite consciousness,
thinking:
‘There is not anything,’
enters on
and abides in
the plane of no-thing.

Monks, this kind of monk is called
one who has put a darkness round Māra,
and who,
having blotted out Māra’s vision
so that it has no range,
goes unseen by the Evil One.

And again, monks, a monk,
by passing quite beyond the plane of no-thing,
enters on
and abides in
the plane of neither-perception-nor-non-perception.

Monks, this kind of monk is called
one who has put a darkness round Māra,
and who,
having blotted out Māra’s vision
so that it has no range,
goes unseen by the Evil One.

[203] And again, monks, a monk,
by passing quite beyond the plane of neither-perception-nor-non-perception,
enters on
and abides in
the stopping of perception and feeling;
and having seen by intuitive wisdom,
his cankers are utterly destroyed.

Monks, this kind of monk is called
one who has put a darkness round Māra,
and who,
having blotted out Māra’s vision
so that it has no range,
goes unseen by the Evil One
he has crossed over the entanglement in the world.”

Thus spoke the Lord.

Delighted, these monks rejoiced in what the Lord had said.

Discourse on Crops

 

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^[1] iddhānubhāva. MA. ii. 160 says here iddhi and ānubhāva are just vasī-bhāva.

^[2] Or, should lie down in an abode, āsayaɱ kappeyyāma. MA. ii. 161 says that the deer think the hunter will not be on the watch the whole time, and when he is away they can go and eat among the crops.

^[3] iddhi-mantā.

^[4] parajanā; “they are yakkhas, not a herd of deer,” MA. ii. 161. Cf. Dīgha parajana yakkha at M. i. 210.

^[5] The sower (or hunter = Death) had an idea, according to MA. ii. 161, that the deer did not go far away but lay down near the crops. In yattha te gāhaɱ gaccheyyuɱ the gāha probably refers to the place among the stakes that they go to; they shake it, and the watchers see.

^[6] As at M. i. 78, D. i. 166.

^[7] agati, translated above “(where, yattha) Māra does not come.” It is non-admission, where he does not come in.

^[8] Cf. M. i. 174; also at A. iv. 434 but in another connection.

^[9] andhaɱ akāsi Māraɱ or, “makes Māra blind.” Comy. explains na Mārassa akkhīni bhindi … Māro passituɱ na sakkoti. Cf. G.S. iv. 291, n. 1.