Nivāpasutta - Fodder

Thus have I heard:

At one time, the Blessed One was dwelling in Jeta’s Grove, the Anāthapiṇḍika’s Monastery, near Sāvatthī.

There, the Blessed One addressed the disciples, saying, Disciples.

Venerable Sir, they replied to the Blessed One.

The Blessed One said this:

Disciples, a bait-layer does not set out bait for the deer in the forest, thinking, ‘Let these deer come, consume the bait I have laid out, and enjoy a long life, beauty, and a lengthy existence.

However a bait-layer sets out bait for the deer thinking, ‘Let these deer come, consume the bait I have laid out without awareness, become intoxicated by it, and thus indulge, leading to heedlessness. Once heedless, they will become vulnerable and act according to their whims in this baited area.

Then the first group of deer approached the bait set out by the bait-layer, consumed it without awareness, became intoxicated, and indulged heedlessly. Being heedless, they acted according to their whims in the baited area of the bait-layer.

Thus the first group of deer did not escape the influence of the bait-layer.

Then the second group of deer reflected thus: ‘Those first deer approached the bait set out by the bait-layer, consumed it without awareness, became intoxicated, and indulged heedlessly. Being heedless, they acted according to their whims in the baited area of the bait-layer.

Thus, they did not escape the influence of the bait-layer.

Therefore, let us abstain completely from consuming the bait and, refraining from objects of fear, dwell in the wilderness.

They abstained completely from the bait, refrained from objects of fear, and dwelled in the wilderness.

In the last month of the summer, when the grass and water were depleted, their bodies became emaciated, having reached the utmost limit of their endurance.

With their strength and vigor diminished, they returned to the bait set out by the bait-layer.

Approaching it, they consumed it without awareness.

There, they, without having evaluated, consumed the food heedlessly and became intoxicated; being intoxicated, they gave in to heedlessness, and being heedless, they engaged in actions according to their desires in that habitation.

Thus the second group of deer did not escape the power of the trap.

Then a third group of deer thought: The first group of deer, having consumed that kind of food heedlessly, did not escape the power of the trap. Even the second group of deer thought similarly about the food, and they, too, did not escape the power of the trap.

Therefore, let us completely abstain from consuming such food, and dwelling in the forest realms, being free from fear.

They completely abstained from consuming that food, being free from fear, and dwelled in the forest realms.

When the last month of summer came, and grass and water were depleted, their bodies reached a state of extreme exhaustion.

With their physical strength diminished, they returned to the same place where the food was laid and consumed it without evaluation.

They, having consumed the food without evaluation, became intoxicated; being intoxicated, they gave in to heedlessness, and being heedless, they engaged in actions according to their desires in that habitation.

Thus, even the second group of deer did not escape the power of the trap.

The thought occurred: Let us dwell in that food-laden place without depending on that trap.

By dwelling there, we will consume the food without evaluation, yet without intoxication, we will not fall into heedlessness; being heedful, we will not engage in actions according to our desires in that habitation.

Thus, they sustained themselves in the vicinity of that food-laden place.

There, having prepared this bait, they consumed the offered food without attachment. Eating the food without craving, they did not fall into delusion; being self-possessed, they did not become heedless. Being heedful, they did not become indulgent in their desires regarding the bait.

Then it occurred to the hunter and his assembly: These third groups of deer, indeed, must be cunning, possessing supernatural powers; they consume the prepared bait, yet we do not know their arrival or departure.

Let us surround this prepared bait with large enclosures and barriers, covering every possible approach. Perhaps we will see where these third groups of deer go.

So, they enclosed the area around the prepared bait with large barriers, thoroughly inspecting all approaches.

The hunter and his assembly saw the intent of the third groups of deer, where they went.

Thus even those third groups of deer did not escape the hunter’s power.

Thereupon the fourth groups of deer thought: Those first groups of deer...

thus the first groups of deer did not escape the hunter’s power.

Even the second groups of deer thought: ‘Those first groups of deer...

thus the first groups of deer did not escape the hunter’s power.

What if we completely abstain from consuming the bait, out of fear for safety, and dwell in secluded forest regions?

They entirely abstained from eating the bait...

thus even the second groups of deer did not escape the hunter’s power.

Even those third groups of deer thought: ‘Those first groups of deer...

thus the first groups of deer did not escape the hunter’s power.

Even the second groups of deer thought: ‘Those first groups of deer...

thus the first groups of deer did not escape the hunter’s power.

What if we completely abstain from consuming the bait, out of fear for safety, and dwell in secluded forest regions?

They entirely abstained from eating the bait...

Even the second time, those born as deer did not escape from the influence of the hunter's power.

Let us settle in a place based on the food placed as bait by the hunter, and without consuming the bait completely, let us eat food without greed. By eating in this way without falling into intoxication and remaining mindful, we shall not fall into negligence, and by being attentive, we shall not act as we please in the hunter's baited area.

They settled in the place based on the food placed as bait, and without completely consuming it, they ate mindfully. By eating in this manner, they did not fall into intoxication, and by remaining composed, they did not fall into negligence. Being attentive, they did not act as they pleased in the hunter's baited area.

The hunter and his followers thought, These third-born deer are indeed clever and possibly possess powers. They partake of this baited food, yet we do not know their arrival or departure.

Let us encircle this baited area with large nets and stakes on all sides, and perhaps we may see the place where the third-born deer reside and where they go.

They surrounded the baited area with large nets and stakes on all sides.

The hunter and his followers indeed saw the dwelling of the third-born deer and the place where they went.

Even so, the third-born deer did not escape from the influence of the hunter's power.

Let us settle in a place where the hunter and his followers do not go, and after settling, without consuming the bait placed by the hunter completely, let us eat mindfully. By eating in this manner without falling into intoxication and remaining mindful, we shall not fall into negligence, and by being attentive, we shall not act as we please in the hunter's baited area.

They settled where the hunter and his followers did not go.

Having prepared the bait there, they consumed the food offerings without attachment or confusion. They did not become intoxicated with pride, remained vigilant, and were not reckless in their actions concerning the bait placed by the deer.

There the deer hunter and his companions thought, These deer of the fourth kind are cunning strategists, possessing supernatural powers.

While they consume the bait laid out for them, we are unaware of their coming and going.

What if we surround this bait with a large cordon to see where these deer would become ensnared?

Thus, they surrounded the bait with a large cordon.

However neither the deer hunter nor his companions could see where the deer of the fourth kind would get trapped.

Then, the deer hunter and his party thought, If we make an attempt on these deer of the fourth kind, they might in turn cause harm to others, leading all the deer to leave this bait entirely.

What if we overlook these deer of the fourth kind?

And so they overlooked the deer of the fourth kind.

In this way the deer of the fourth kind were freed from the influence of the deer hunter through their own powers.

This is a simile made to convey a meaning:

Bait refers to the five cords of sense satisfaction.

Deer hunter refers to Mara the Evil One.

Companions of the hunter refers to Mara’s followers.

Deer refers to ascetics and brahmins.

There the first group of ascetics and brahmins consumed the bait placed by Mara and worldly temptations with attachment and confusion.

Engaging in such behavior, they became prideful, intoxicated, careless, and thus indulged recklessly in the bait and worldly temptations set by Mara.

Thus the first ascetic and brahmin practitioners did not escape the influence of Mara's power.

Just as the deer in the first migration are comparable, I say the same of these first ascetics and brahmins.

Thereupon the second ascetic and brahmin practitioners thought: Those first ascetics and brahmins partook of the bait prepared by Mara and indulged in worldly pleasures.

Consuming without restraint and becoming intoxicated by their meals, they fell into negligence. Being negligent, they became subject to Mara's control with regard to the bait and worldly pleasures.

Thus, the first ascetic and brahmin practitioners did not escape the influence of Mara's power.

Let us fully abstain from all the bait of the world and adhere to the forest dwellings, free from fear and greed.

They abstained entirely from worldly pleasures and, free from fear and greed, adhered to the forest dwellings.

They became eaters of wild roots and fruits, of forest barley, of millet, of rice husks, of gathered grains, of grass, of cow dung, and they sustained themselves on forest roots and fruits.

By the last month of the summer, when grass and water were depleted, their bodies reached an extreme emaciation. With their strength and energy diminished, their mental liberation also declined.

As their mental liberation fell, they returned again to the bait prepared by Mara and the worldly pleasures.

There, partaking of unprotected, intoxicating meals, they again became intoxicated and negligent, and fell under Mara's control with regard to the bait and worldly pleasures.

Thus the second ascetic and brahmin practitioners also did not escape the influence of Mara's power.

Just as the deer in the second migration are comparable, I say the same of these second ascetics and brahmins.

Thereupon the third ascetic and brahmin practitioners thought:

Those first ascetics and brahmins, having turned away from that bait set by Mara and these worldly temptations...

Thus, they did not escape the power of Mara's might.

Then the second ascetics and brahmins thought in the same way: Those first ascetics and brahmins who turned away from that bait set by Mara and these worldly temptations...

Thus, those first ascetics and brahmins did not escape the power of Mara's might.

Therefore, let us completely abstain from the baits of the world and its temptations, having renounced the pleasures and fears, and dwell in the wilderness.

They refrained entirely from worldly baits and temptations.

Free from the pleasures and fears, they dwelt in the wilderness.

They then subsisted even on things like roots and fruits...

fostering merely the simple food of the land.

In the last month of the summer, when grass and water dwindled, their bodies reached a state of great emaciation.

When their bodies were thus extremely emaciated, their strength and vigor waned.

With the decline of their strength and vigor, their mind's liberation faltered. With their mind's liberation compromised, they returned to that bait set by Mara and those worldly temptations.

There, they consumed food heedlessly, entranced by desire.

As they ate heedlessly, entranced by desire, they became intoxicated; being intoxicated, they fell into neglect; being negligent, they allowed themselves to act as they pleased with those baits and worldly temptations of Mara.

Thus, these second ascetics and brahmins too did not free themselves from the power of Mara's might.

They decided: Let us rely on that bait set by Mara and these worldly temptations; having set intention there, we will consume food unpossessed, without being enchanted. Consuming food unpossessed, without enchantment, we will not become intoxicated; without intoxication, we will not fall into neglect; being mindful, we will not act as we please with Mara's baits and worldly temptations.

They relied on that bait set by Mara and these worldly temptations, setting their intention firmly.

Having set their intention firmly, they ate food unpossessed, without enchantment.

They, partaking in food without attachment, being unconfused, did not fall into intoxication about it, being wise, did not fall into negligence.

Being diligent, they were not inclined to act at will for Mara's bait and the worldly pleasures.

However, they held views such as:

The world is eternal, or not eternal;

Finite, or infinite;

This soul is the same as the body, or the soul is different from the body;

The Tathagata exists after death, or does not exist after death, or both exists and does not exist after death, or neither exists nor does not exist after death.

Thus, even these third contemplative brahmins did not escape Mara's influence and powers, just as third-born deer befall the same comparison, I say these third contemplative brahmins are.

There, the fourth contemplative brahmins thought:

As for those first contemplative brahmins who did not escape from Mara's influence and powers, and for those second contemplative brahmins likewise, what if we entirely abstain from all that is the bait of Mara, from worldly pleasures, and dwell having reached the forest abodes?

They completely abstained from Mara's bait, from worldly pleasures...

and thus even the second contemplative brahmins did not escape Mara's influence and powers.

Those third contemplative brahmins thought: As for those first contemplative brahmins who did not escape from Mara's influence and powers, and likewise those second ones, what if we entirely abstain from all that is the bait of Mara, from worldly pleasures, and dwell having reached the forest abodes?

They completely abstained from Mara's bait, from worldly pleasures...

and thus even the second contemplative brahmins did not escape Mara's influence and powers.

What if we rely on Mara's bait and these worldly pleasures still, and establish our mind there?

Having prepared their minds, they rejected the lure of Māra and the worldly enticements. Without clinging to or becoming obsessed with the food, we shall eat it; eating without attachment or obsession, we shall not fall into intoxication.

Remaining unconfused, we shall not fall into negligence.

Being heedful, we shall not act according to our whims regarding this bait of Māra and these worldly attachments.

So they, relying on this, prepared their minds and performed in accordance without succumbing to Māra's bait and the worldly temptations.

They ate without clinging or becoming obsessed and did not fall into intoxication.

Unconfounded, they did not fall into negligence.

Being heedful, they did not act according to their whims regarding Māra's bait and these worldly temptations.

Moreover, they held the view: The world is eternal or The Tathāgata neither exists nor does not exist after death. Hence even the third group of ascetics did not free themselves from the power of Māra.

Then it occurred to them: Let us prepare our minds in such a way that we do not approach the realm of Māra nor his company. Thus prepared, they did not succumb to the bait of Māra or worldly enticements.

Without clinging or obsession, they ate the food.

They did not fall into intoxication. Unconfounded, they did not fall into negligence. Being heedful, they did not act according to their whims regarding Māra's bait and worldly allurements.

In this way, disciples, did the fourth group of ascetics free themselves from the power of Māra.

Just as in the analogy of the four animals, I thus speak of these fourth ascetics.

And how, disciples, is it that one does not approach the realm of Māra and his company?

Here a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by directed and sustained attention, with pīti and happiness born of seclusion.

This is called the disciple who has blinded Māra, having defeated the footprint, has gone beyond the sight of the corrupt Māra.

Furthermore with the subsiding of directed and sustained attention, with inner tranquility and unification of mind, without directed and sustained attention, he enters and dwells in the second jhāna, which has pīti and happiness born of concentration.

This is called...

the corrupt Māra.

Further with the fading away of pīti, he dwells in equanimity, mindful and fully aware, experiencing happiness with the body, of which the noble ones declare, ‘He abides in equanimity, mindful, and dwelling happily, he enters and dwells in the third jhāna.

This is called...

the corrupt Māra.

Furthermore with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which is beyond pleasure and pain, with purity of equanimity and mindfulness.

This is called...

the corrupt Māra.

Furthermore by completely overcoming the perceptions of form, the disappearance of the perceptions of sensory impact, and non-attention to the perceptions of diversity, thinking ‘space is infinite, he enters and dwells in the base of the infinity of space.

This is called...

the corrupt Māra.

Furthermore by completely overcoming the base of the infinity of space, thinking ‘consciousness is infinite, he enters and dwells in the base of the infinity of consciousness.

This is called...

the corrupt Māra.

Furthermore by completely overcoming the base of the infinity of consciousness, thinking ‘there is nothing, he enters and dwells in the realm of nothingness.

This is called...

the corrupt Māra.

Furthermore by completely overcoming the realm of nothingness, he enters and dwells in the realm of neither-perception-nor-non-perception.

This is called...

the corrupt Māra.

Furthermore by completely overcoming the realm of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling.

And, through discernment, his cankers are destroyed.

This is called the disciple who has blinded Māra, having defeated the footprint, has gone beyond the sight of the corrupt Māra, and has crossed over the entanglement in the world.

The Blessed One said this.

Pleased, those disciples rejoiced in the Blessed One's words.

The discourse on Nivapa is concluded.