Once upon a time the Exalted One was in residence at Savatthi, at Jetavana, in Anatha Pindika's Grove. At that time the Exalted One addressed the monks: "Monks!" "Reverend Sir!" said those monks to the Exalted One in reply. The Exalted One said this:

"The hunter does not strew bait for the herds of deer with the thought: 'Let the herds of deer, enjoying this bait which I have strewn, be long-lived, possess beauty, maintain themselves for long, for a long time!' With this thought, rather, does the hunter strew bait for the herds of deer: 'The herds of deer, having nibbled this bait which I have strewn, will eat food to their confusion. Having nibbled, eating food to their confusion, they will become intoxicated. Being intoxicated, they will become heedless. Being heedless, they will come into my power to do with as I will, all by reason of this bait.'

"Of four herds of deer, the first, having nibbled that bait which the hunter had strewn, ate food to their confusion. Under those circumstances, having nibbled, eating food to their confusion, they became intoxicated. Being intoxicated, they became heedless. Being heedless, they came into the power of the hunter to do with as he would, all by reason of that bait. For so that first herd of deer did not escape from the power and might of the hunter. Of four herds of deer, the second thus reflected: 'The first herd of deer did thus and so, and came to such and such an end. Suppose we were to refrain altogether from eating the bait! Suppose, refraining from this perilous food, we were to plunge into forest-abodes and dwell therein!' They refrained altogether from eating the bait. Refraining from that perilous food, they plunged into forest-abodes and dwelt therein.

"In the last of the hot months the grass and water gave out, and their bodies became excessively lean. Their bodies becoming excessively lean, their strength and vigor came to an end. Their strength and vigor coming to an end, they returned to that same bait which the hunter had strewn. Under those circumstances, having nibbled, they ate food to their confusion. Under those circumstances, having nibbled, eating food to their confusion, they became intoxicated. Being intoxicated, they became heedless. Being heedless, they came into the power of the hunter to do with as he would, all by reason of that bait. For so that second herd of deer also did not escape from the power and might of the hunter.

"Of four herds of deer, the third thus reflected: 'The first herd of deer did thus and so, and came to such and such an end. The second herd of deer also did thus and so, and came to such and such an end. Suppose we were to make our resort near this bait which the hunter has strewn! Having made our resort here, not having nibbled this bait which the hunter has strewn, we shall eat food without confusion. Not having nibbled, eating food without confusion, we shall not become intoxicated. Being unintoxicated, we shall not become heedless. Being heedful, we shall not come into the power of the hunter to do with as he will, all by reason of this bait.' They did so. They came not into the power of the hunter.

"Then to the hunter and his men occurred the following thought: 'How cunning are the deer of this third herd! how discriminating! How marvelous are the powers of the deer of this third herd, these, strangers! Not only do they enjoy this bait which has been strewn, but we know neither their coming nor their going! Suppose we were completely to surround this bait which has been strewn, ground and all, with a palisade of tall stakes! Perhaps we might see the resort of the deer of this third herd, where they go to get their food.' They completely surrounded that bait which had been strewn, ground and all, with a palisade of tall stakes. The hunter and his men saw the resort of the deer of that third herd, where they went to get their food. For so that third herd of deer also did not escape from the power and might of the hunter.

"Of four herds of deer, the fourth thus reflected: 'The first herd of deer did thus and so, and came to such and such an end. The second herd of deer also did thus and so, and came to such and such an end. The third herd of deer also did thus and so, and came to such and such an end. Suppose we were to make our resort where the hunter and his men do not come! Having made our resort here, not having nibbled this bait which the hunter has strewn, we shall eat food without confusion. Not having nibbled, eating food without confusion, we shall not become intoxicated. Being unintoxicated, we shall not become heedless. Being heedful, we shall not come into the power of the hunter to do with as he will, all by reason of this bait.' They did so. They came not into the power of the hunter.

"Then to the hunter and his men occurred the following thought: 'How cunning are the deer of this fourth herd! how discriminating! How marvelous are the powers of the deer of this fourth herd, these strangers! Not only do they enjoy this bait which has been strewn, but we know neither their coming nor their going! Suppose we were completely to surround this bait which has been strewn, ground and all, with a palisade of tall stakes! Perhaps we might see the resort of the deer of this fourth herd, where they go to get their food.' But the hunter and his men never so much as saw the resort of the deer of that fourth herd, where they went to get their food.

"Then to the hunter and his men occurred the following thought: 'If we alarm the deer of this fourth herd, they, alarmed, will alarm others; and they, alarmed, will alarm others; under such circumstances the herds of deer will abandon for good and all this bait which has been strewn. Suppose we were to ignore the deer of this fourth herd!' The hunter and his men ignored the deer of that fourth herd. For so that fourth herd of deer escaped from the power and might of the hunter.

"A parable, monks, I here give unto you, that ye may understand the meaning of the matter. And this alone is the meaning of the matter: The Bait, monks, typifies the Five Pleasures of Sense. The Hunter, monks, typifies Mara the Evil One. The Retinue of the Hunter, monks, typifies the Retinue of Mara the Evil One. The Herds of Deer, O monks, typify monks and Brahmans.

"Of four groups of monks and Brahmans, the first, having nibbled that bait which Mara had strewn, those allurements of the world, ate food to their confusion. Under those circumstances, having nibbled, eating food to their confusion, they became intoxicated. Being intoxicated, they became heedless. Being heedless, they came into the power of Mara to do with as he would, all by reason of that bait, those allurements of the world. For so that first group of monks and Brahmans did not escape from the power and might of Mara. Unto the first herd of deer in this parable do I liken this first group of monks and Brahmans.

"Of four groups of monks and Brahmans, the second thus reflected: 'The first group of monks and Brahmans did thus and so, and came to such and such an end. Suppose we were to refrain altogether from eating the bait, the allurements of the world! Suppose, refraining from this perilous food, we were to plunge into forest-abodes and dwell therein!' They refrained altogether from eating the bait, the allurements of the world. Refraining from that perilous food, they plunged into forest-abodes and dwelt therein. There their food consisted of pot-herbs, millet, paddy, wild rice, scraps, rice-dust, scum of boiled rice, cotton-seed, grass, cow-dung. There, confirmed vegetarians that they were, they subsisted on a diet of roots and fruits of the forest.

"In the last of the hot months the grass and water gave out, and their bodies became excessively lean. Their bodies becoming excessively lean, their strength and vigor came to an end. Their strength and vigor coming to an end, their emancipation of heart came to an end. Their emancipation of heart coming to an end, they returned to that same bait which Mara had strewn, those allurements of the world. Under those circumstances, having nibbled, they ate food to their confusion. Under those circumstances, having nibbled, eating food to their confusion, they became intoxicated. Being intoxicated, they became heedless. Being heedless, they came into the power of Mara to do with as he would, all by reason of that bait, those allurements of the world. For so that second group of monks and Brahmans also did not escape from the power and might of Mara. Unto the second herd of deer in this parable do I liken this second group of monks and Brahmans.

"Of four groups of monks and Brahmans, the third thus reflected: 'The first group of monks and Brahmans did thus and so, and came to such and such an end. The second group of monks and Brahmans also did thus and so, and came to such and such an end. Suppose we were to make our resort near this bait which Mara has strewn, these allurements of the world! Having made our resort here, not having nibbled this bait which Mara has strewn, these allurements of the world, we shall eat food without confusion. Not having nibbled, eating food without confusion, we shall not become intoxicated. Being unintoxicated, we shall not become heedless. Being heedful, we shall not come into the power of Mara to do with as he will, all by reason of this bait, these allurements of the world.' They did so. They came not into the power of Mara.

"However, they held the following views: 'The world is eternal.' 'The world is not eternal.' 'The world is finite.' 'The world is infinite.' 'The soul and the body are identical.' 'The soul and the body are distinct.' 'The Tathagata exists after death.' 'The Tathagata does not exist after death.' 'The Tathagata both exists and does not exist after death.' 'The Tathagata neither exists nor does not exist after death.' For so that third group of monks and Brahmans also did not escape from the power and might of Mara. Unto the third herd of deer in this parable do I liken this third group of monks and Brahmans.

"Of four groups of monks and Brahmans, the fourth thus reflected: 'The first group of monks and Brahmans did thus and so, and came to such and such an end. The second group of monks and Brahmans also did thus and so, and came to such and such an end. The third group of monks and Brahmans also did thus and so, and came to such and such an end. Suppose we were to make our resort where the Mara and his retinue do not come! Having made our resort here, not having nibbled this bait which Mara has strewn, these allurements of the world, we shall eat food without confusion. Not having nibbled, eating food without confusion, we shall not become intoxicated. Being unintoxicated, we shall not become heedless. Being heedful, we shall not come into the power of Mara to do with as he will, all by reason of this bait, these allurements of the world.' They did so. They came not into the power of Mara. For so that fourth group of monks and Brahmans escaped from the power and might of Mara. Unto the fourth herd of deer in this parable do I liken this fourth group of monks and Brahmans.

"And how, O monks, does one get beyond the reach of Mara and his retinue? Here in this world, O monks, dwells a monk who has utterly isolated himself from the Pleasures of Sense, who has isolated himself from evil states of mind, who has entered upon the First Trance,--a trance with which is associated reasoning, with which is associated investigation, which has its beginning in isolation, which is full of joy and bliss. With reference to this monk, O monks, it is said of him: 'He has made Mara blind; he has destroyed the Eye of Mara, leaving not a trace; he is gone out of sight of the Evil One.'

"But again further, O monks, dwells a monk who, through the cessation of reasoning and investigation, has entered upon the Second Trance,--a trance devoid of reasoning, devoid of investigation, a tranquillization of the inner self, a focusing of the thoughts, which has its beginning in Concentration, which is full of joy and bliss. With reference to this monk, O monks, it is said of him: 'He has made Mara blind; he has destroyed the Eye of Mara, leaving not a trace; he is gone out of sight of the Evil One.'

"But again further, O monks, dwells a monk, indifferent to joy and to absence of passion, and mindful, and conscious, experiencing bliss in the body,--a monk of whom the Noble say, 'He is indifferent; he is mindful; he dwells in bliss;'--dwells a monk who has entered upon the Third Trance. With reference to this monk, O monks, it is said of him: 'He has made Mara blind; he has destroyed the Eye of Mara, leaving not a trace; he is gone out of sight of the Evil One.'

"But again further, O monks, dwells a monk who, through the putting away of bliss, through the putting away of suffering, through the destruction even of former satisfaction and dissatisfaction, has entered upon the Fourth Trance,--a trance devoid of suffering, devoid of bliss,--the perfection of indifference and mindfulness. With reference to this monk, O monks, it is said of him: 'He has made Mara blind; he has destroyed the Eye of Mara, leaving not a trace; he is gone out of sight of the Evil One.'

"But again further, O monks, dwells a monk who, through passing altogether beyond perceptions of form, through the sinking to rest of perceptions of obstacles, through inattention to perceptions of diversity, perceiving, 'Infinite is space,' has entered upon the realm of the infinity of space. With reference to this monk, O monks, it is said of him: 'He has made Mara blind; he has destroyed the Eye of Mara, leaving not a trace; he is gone out of sight of the Evil One.'

"But again further, O monks, dwells a monk who, having altogether passed beyond the realm of the infinity of space, perceiving, 'Infinite is consciousness,' has entered upon the realm of the infinity of consciousness. With reference to this monk, O monks, it is said of him: 'He has made Mara blind; he has destroyed the Eye of Mara, leaving not a trace; he is gone out of sight of the Evil One.'

"But again further, O monks, dwells a monk who, having altogether passed beyond the realm of the infinity of consciousness, perceiving, 'There exists nothing at all,' has entered upon the realm of nothingness. With reference to this monk, O monks, it is said of him: 'He has made Mara blind; he has destroyed the Eye of Mara, leaving not a trace; he is gone out of sight of the Evil One.'

"But again further, O monks, dwells a monk who, having altogether passed beyond the realm of nothingness, has entered upon the realm of neither perception nor non-perception. With reference to this monk, O monks, it is said of him: 'He has made Mara blind; he has destroyed the Eye of Mara, leaving not a trace; he is gone out of sight of the Evil One.' "But again further, O monks, dwells a monk who, having altogether passed beyond the realm of neither perception nor non-perception, has entered upon cessation of perception and sensation;--when, in his wisdom, he sees this, the Contaminations fall away from him. With reference to this monk, O monks, it is said of him: 'He has made Mara blind; he has destroyed the Eye of Mara, leaving not a trace; he is gone out of sight of the Evil One. He has got beyond attachment for the world.'"

Thus spoke the Exalted One. Delighted in heart, those monks applauded the words of the Exalted One.