Poison-grass Nivṅpa Sutta (MN 25)

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('â', May the herd of deer, having enjoyed the poison-grass I have sown, be long-lived & handsome, and last for a long time.â Actually, the poison-grass sower sows poison grass for a herd of deer, (thinking,) ),

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('â', The herd of deer, venturing unwarily into the poison-grass I have sown, will eat food. Having eaten food after venturing unwarily, they will become intoxicated. Being intoxicated, they will become heedless. When theyâve become heedless, I can do with them as I like, on account of this poison-grass.â "Now, the first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass. "A second herd of deer reasoned thus: ),

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('â', That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate food. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass. Thatâs why that first herd of deer didnât escape from the poison-grass sowerâs power & control. What if we were to entirely avoid that poison-grass food, and—avoiding that dangerous enjoyment—were to dwell having plunged into a wilderness area?â "So, they entirely avoided that poison-grass food. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area. But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt. Their bodies having become extremely gaunt, they lost their strength & energy. Having lost their strength & energy, they returned to the poison-grass sown by the poison-grass sower. Venturing unwarily into the poison-grass sown by the poison-grass sower, they ate food. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, the poison-grass sower did with them as he liked, on account of that poison-grass. That, monks, is why that second herd of deer didnât escape from the poison-grass sowerâs power & control. "A third herd of deer reasoned thus: ),

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('â', That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate foodâ¦ Thatâs why that first herd of deer didnât escape from the poison-grass sowerâs power & control. The second herd of deer reasoned thus: "That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate foodâ¦ Thatâs why that first herd of deer didnât escape from the poison-grass sowerâs power & control.â¦" So, they entirely avoided that poison-grass food. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area. But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt. Their bodies having become extremely gaunt, they lost their strength & energy. Having lost their strength & energy, they returned to the poison-grass sown by the poison-grass sower. Venturing unwarily into the poison-grass sown by the poison-grass sower, they ate food.â¦ Thatâs why that second herd of deer didnât escape from the poison-grass sowerâs power & control. "),

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('â', What if we were to take up residence near where poison-grass has been sown by the poison-grass sower and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass sown by the poison-grass sower? By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, we wonât become intoxicated. Not being intoxicated, we wonât become heedless. When we arenât heedless, the poison-grass sower wonât be able to do with us as he likes on account of that poison-grass.â "So the third herd of deer took up residence near where poison-grass had been sown by the poison-grass sower and—having taken up residence there—ate food without venturing unwarily into the poison-grass sown by the poison-grass sower. By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, they didnât become intoxicated. Not being intoxicated, they didnât become heedless. When they werenât heedless, the poison-grass sower wasnât able to do with them as he liked on account of that poison-grass. "The thought occurred to the poison-grass sower & his followers, ),

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('â', How crafty & powerful is this third herd of deer! They must be wizards! How can they eat where the poison-grass has been sown without our knowing their coming or going! What if we were to have the sown poison-grass surrounded on all sides over a large area with stick snares? Perhaps we would see the third herd of deerâs dwelling, where they go to hide.â So they had the sown poison-grass surrounded on all sides over a large area with stick snares. The poison-grass sower & his followers saw the third herd of deerâs dwelling, where they went to hide. That, monks, is why that third herd of deer didnât escape from the poison-grass sowerâs power & control. "A fourth herd of deer reasoned thus: ),

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('â', That first herd of deer, venturing unwarily into the poison-grass sown by the poison-grass sower, ate foodâ¦ Thatâs why that first herd of deer didnât escape from the poison-grass sowerâs power & control. The second herd of deerâ¦ their bodies having become extremely gaunt, lost their strength & energy. Having lost their strength & energy, they returned to the poison-grass sown by the poison-grass sower. Venturing unwarily into the poison-grass sown by the poison-grass sower, ate food.â¦ Thatâs why that second herd of deer didnât escape from the poison-grass sowerâs power & control. The third herd of deerâ¦ took up residence near where poison-grass had been sown by the poison-grass sower and—having taken up residence there—ate food without venturing unwarily into the poison-grass sown by the poison-grass sower.â¦ But the poison-grass sower & his followersâ¦ had the sown poison-grass surrounded on all sides over a large area with stick snares. They saw the third herd of deerâs dwelling, where they went to hide. Thatâs why that third herd of deer didnât escape from the poison-grass sowerâs power & control. "),

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('â', What if we were to take up residence where the poison-grass sower & his followers canât go and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass sown by the poison-grass sower? By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, we wonât become intoxicated. Not being intoxicated, we wonât become heedless. When we arenât heedless, the poison-grass sower wonât be able to do with us as he likes on account of that poison-grass.â "So the fourth herd of deer took up residence where the poison-grass sower & his followers couldnât go and—having taken up residence there—ate food without venturing unwarily into the poison-grass sown by the poison-grass sower. By eating food without venturing unwarily into the poison-grass sown by the poison-grass sower, they didnât become intoxicated. Not being intoxicated, they didnât become heedless. When they werenât heedless, the poison-grass sower wasnât able to do with them as he liked on account of that poison-grass. "The thought occurred to the poison-grass sower & his followers, ),

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('â', How crafty & powerful is this fourth herd of deer! They must be wizards! How can they eat where the poison-grass has been sown without our knowing their coming or going! What if we were to have the sown poison-grass surrounded on all sides over a large area with stick snares? Perhaps we would see the fourth herd of deerâs dwelling, where they go to hide.â So they had the sown poison-grass surrounded on all sides over a large area with stick snares. But the poison-grass sower & his followers didnât see the fourth herd of deerâs dwelling, where they went to hide. "So the thought occurred to the poison-grass sower & his followers, ),

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('â', If we scare off the fourth herd of deer, they, scared off, will scare off others, and in that way all the herds of deer will abandon this sown poison-grass. Why donât we show no concern for the fourth herd of deer?â So the poison-grass sower & his followers showed no concern for the fourth herd of deer. Thatâs why that fourth herd of deer escaped from the poison-grass sowerâs power & control. "This simile, monks, I have given to convey a message. The message is this: The poison-grass stands for the five strings of sensuality. The poison-grass sower stands for Mṅra, the Evil One. The poison-grass sowerâs followers stand for Mṅraâs followers.1 The herds of deer stand for contemplatives & brahmans. "The first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Mṅra, ate food. They, eating food after venturing unwarily, became intoxicated. Being intoxicated, they became heedless. When they were heedless, Mṅra was able to do with them as he liked, on account of that poison-grass & those baits of the world. Thatâs why that first group of contemplatives & brahmans didnât escape from Mṅraâs power & control. "This first group of contemplatives & brahmans, I tell you, is just like the first herd of deer. "A second group of contemplatives & brahmans reasoned thus: ),

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('â', That first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Mṅra, ate food. They, eating food after venturing unwarily, became intoxicated. Being intoxicated, they became heedless. When they were heedless, Mṅra was able to do with them as he liked, on account of that poison-grass & those baits of the world. Thatâs why that first group of contemplatives & brahmans didnât escape from Mṅraâs power & control. What if we were to entirely avoid that poison-grass food, the baits of the world, and—avoiding that dangerous enjoyment—were to dwell having plunged into a wilderness area?â So, they entirely avoided that poison-grass food, the baits of the world. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area. "There they were eaters of greens or millet or wild rice or hide-parings or moss or rice-bran or the discarded scum of boiled rice or sesame flour or grass or cow dung or forest roots & fruits or fallen fruits. But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt. Their bodies having become extremely gaunt, they lost their strength & energy. Having lost their strength & energy, they lost their awareness-release2. Having lost their awareness-release, they returned to the poison-grass & baits of the world sown by Mṅra. Venturing unwarily into the poison-grass & baits of the world sown by Mṅra, they ate food. Having eaten food after venturing unwarily, they became intoxicated. Being intoxicated, they became heedless. When they became heedless, Mṅra did with them as he liked, on account of that poison-grass and those baits of the world. Thatâs why that second group of contemplatives & brahmans didnât escape from Mṅraâs power & control. "This second group of contemplatives & brahmans, I tell you, is just like the second herd of deer. "A third group of contemplatives & brahmans reasoned thus: ),

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('â', That first group of contemplatives & brahmans, venturing unwarily into the poison-grass & baits of the world sown by Mṅra, ate food.â¦ Thatâs why that first group of contemplatives & brahmans didnât escape from Mṅraâs power & control. "),

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('â', What if we were to take up residence near where poison-grass & the baits of the world have been sown by Mṅra and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass & the baits of the world sown by Mṅra? By eating food without venturing unwarily into the poison-grass & the baits of the world sown by Mṅra, we wonât become intoxicated. Not being intoxicated, we wonât become heedless. When we arenât heedless, Mṅra wonât be able to do with us as he likes on account of that poison-grass & the baits of the world.â "So they took up residence near where poison-grass & the baits of the world had been sown by Mṅra and—having taken up residence there—ate food without venturing unwarily into the poison-grass & the baits of the world sown by Mṅra. By eating food without venturing unwarily into the poison-grass & the baits of the world sown by Mṅra, they didnât become intoxicated. Not being intoxicated, they didnât become heedless. When they werenât heedless, Mṅra wasnât able to do with them as he liked on account of that poison-grass & the baits of the world. "But they came to hold views like this: ),

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('â', The cosmos is eternal.â ),

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('â', The cosmos is not eternal.â ),

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('â', The cosmos is finite.â ),

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('â', The cosmos is infinite.â ),

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('â', The soul is the same thing as the body.â ),

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('â', The soul is one thing and the body is another.â ),

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('â', After death a Tathṅgata exists.â ),

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('â', After death a Tathṅgata does not exist.â ),

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('â', After death a Tathṅgata both exists & does not exist.â ),

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('â', After death a Tathṅgata neither exists nor does not exist.â Thatâs why that third group of contemplatives & brahmans didnât escape from Mṅraâs power & control. "This third group of contemplatives & brahmans, I tell you, is just like the third herd of deer. "A fourth group of contemplatives & brahmans reasoned thus: ),

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('â', The second group of contemplatives & brahmansâ¦ entirely avoided that poison-grass food, the baits of the world. Avoiding that dangerous enjoyment, they dwelled having plunged into a wilderness area.â¦ But in the last month of the hot season, when the grass & water were used up, their bodies became extremely gaunt.â¦ Having lost their strength & energy, they lost their awareness-release. Having lost their awareness-release, they returned to the poison-grass & baits of the world sown by Mṅra.â¦ Thatâs why that second group of contemplatives & brahmans didnât escape from Mṅraâs power & control. "The third group of contemplatives & brahmansâ¦ took up residence near where poison-grass & the baits of the world had been sown by Mṅra and—having taken up residence there—ate food without venturing unwarily into the poison-grass & the baits of the world sown by Mṅra.â¦ But they came to hold views like this: ),

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('â', The cosmos is eternal.â â¦ ),

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('â', After death a Tathṅgata neither exists nor does not exist.â Thatâs why that third group of contemplatives & brahmans didnât escape from Mṅraâs power & control. "),

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('â', What if we were to take up residence where Mṅra & his followers canât go and—having taken up residence there—were to eat food without venturing unwarily into the poison-grass & baits of the world sown by Mṅra? By eating food without venturing unwarily into the poison-grass & baits of the world sown by Mṅra, we wonât become intoxicated. Not being intoxicated, we wonât become heedless. When we arenât heedless, Mṅra wonât be able to do with us as he likes on account of that poison-grass & the baits of the world.â "So the fourth group of contemplatives & brahmans took up residence where Mṅra & his followers couldnât go and—having taken up residence there—ate food without venturing unwarily into the poison-grass & baits of the world sown by Mṅra. By eating food without venturing unwarily into the poison-grass & baits of the world sown by Mṅra, they didnât become intoxicated. Not being intoxicated, they didnât become heedless. When they werenât heedless, Mṅra wasnât able to do with them as he liked on account of that poison-grass & the baits of the world. Thatâs why that fourth group of contemplatives & brahmans escaped from Mṅraâs power & control. "This fourth group of contemplatives & brahmans, I tell you, is just like the fourth herd of deer. "And how is there the place where Mṅra & his followers canât go? "There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhṅna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. This is said to be a monk who has blinded Mṅra, who has destroyed the path of Mṅraâs eye and has gone where Mṅra the Evil One canât see him.3 "With the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhṅna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. This is said to be a monk who has blinded Mṅraâ¦ "With the fading of rapture, the monk remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhṅna, of which the noble ones declare, ),

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('â', Equanimous & mindful, he has a pleasant abiding.â This is said to be a monk who has blinded Mṅraâ¦ "With the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—the monk enters & remains in the fourth jhṅna: purity of equanimity & mindfulness, neither pleasure nor pain. This is said to be a monk who has blinded Mṅraâ¦ "With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ),

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('â', Infinite space,â the monk enters & remains in the dimension of the infinitude of space. This is said to be a monk who has blinded Mṅraâ¦ "With the complete transcending of the dimension of the infinitude of space, (perceiving,) ),

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('â', Infinite consciousness,â the monk enters & remains in the dimension of the infinitude of consciousness. This is said to be a monk who has blinded Mṅraâ¦ "With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ),

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('â', There is nothing,â the monk enters & remains in the dimension of nothingness. This is said to be a monk who has blinded Mṅraâ¦ "With the complete transcending of the dimension of nothingness, the monk enters & remains in the dimension of neither perception nor non-perception. This is said to be a monk who has blinded Mṅra, who has destroyed the path of Mṅraâs eye and has gone where Mṅra the Evil One canât see him. "With the complete transcending of the dimension of neither perception nor non-perception, the monk enters & remains in the cessation of perception & feeling. And as he sees (that) with discernment, effluents are completely ended. This is said to be a monk who has blinded Mṅra, who has destroyed the path of Mṅraâs eye and has gone where Mṅra the Evil One canât see him—and has crossed over attachment to the world."4 That is what the Blessed One said. Gratified, the monks delighted in the Blessed Oneâs words. Notes 1. Sn 3:2 lists Mṅraâs followers as sensual passions, discontent, hunger & thirst, craving, sloth & torpor, cowardice, uncertainty, dismissiveness & stubbornness; gains, offering, fame, and status wrong gained; and self-praise coupled with disparagement of others. 2. According to the Commentary, "awareness-release" (ceto-vimutti) here means their intention to stay in the wilderness, but it could also mean any concentration attainment based on the four sublime abidings (brahmavihṅra). See AN 6:13. 3. This passage means that the monk has temporarily escaped from Mṅra through the power of his concentration by going beyond the five strings of sensuality. See AN 9:38 and the essay, "Silence Isnât Mandatory." 4. The fact that this last monkâs effluents are ended through an act of discernment is what has put him totally beyond Mṅraâs reach. AN 9:36, however, shows that this act of discernment can occur based on any of the nine concentration attainments, and not just the last one. - --> - - - -

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Poison-grass Nivṅpa Sutta (MN 25)

Poison-grass Nivṅpa Sutta (MN 25)