178. （一七八）猎师经

I have heard thus:

At one time, the Buddha was wandering in the city of Rājagṛha, staying in the Kalandaka Bamboo Grove.

At that time, the World-Honored One told the bhikṣus: "The hunter feeds the deer not with the thought of making them fat, healthy, strong, happy, and long-lived. The hunter feeds the deer with the thought of feeding them only to get close to them, and once they are close, to make them arrogant, indulgent, and careless. Once they are careless, they will follow the hunter and his retinue. This is how the hunter feeds the deer.

The first group of deer gets close to the hunter's food, and once they get close, they become arrogant, indulgent, and careless. Once they are careless, they follow the hunter and his retinue. Thus, that first group of deer does not escape the hunter's and his retinue's domain.

The second group of deer thinks: 'The first group of deer gets close to the hunter's food, and once they get close, they become arrogant, indulgent, and careless. Once they are careless, they follow the hunter and his retinue. Thus, that first group of deer does not escape the hunter's and his retinue's domain. Should I now not eat the hunter's food, be free from fear, and rely on a place free from trouble to eat grass and drink water?' Having thought this, the second group of deer then abandons the hunter's food, is free from fear, and relies on a place free from trouble to eat grass and drink water. When the grass and water run out in the late spring months, their bodies become extremely emaciated and their strength declines, and they follow the hunter and his retinue. Thus, that second group of deer also does not escape the hunter's and his retinue's domain.

The third group of deer also thinks: 'The first and second groups of deer all do not escape the hunter's and his retinue's domain. Should I now be apart from the hunter and his retinue, and rely on a place not far away? Once I rely on a place not far away, I will not get close to the hunter's food, and once I do not get close, I will not become arrogant, indulgent, and careless. Once I am not careless, I will not follow the hunter and his retinue.' Having thought this, the third group of deer then is apart from the hunter and his retinue, and relies on a place not far away. Once they rely on a place not far away, they do not get close to the hunter's food, and once they do not get close, they do not become arrogant, indulgent, and careless. Once they are not careless, they do not follow the hunter and his retinue. The hunter and his retinue then think: 'The third group of deer is very cunning and extremely cunning. Why is that? They eat our food but cannot be caught. We should now set up a long enclosure, and once we set up a long enclosure, we will be able to catch the third group of deer where they rely on.' Having thought this, the hunter and his retinue then set up a long enclosure, and once they set up a long enclosure, they are able to catch the third group of deer where they rely. Thus, that third group of deer also does not escape the hunter's and his retinue's domain.

The fourth group of deer also thinks: 'The first, second, and third groups of deer all do not escape the hunter's and his retinue's domain. Should I now rely on a place where the hunter and his retinue do not go? Once I rely on that place, I will not get close to the hunter's food, and once I do not get close, I will not become arrogant, indulgent, and careless. Once I am not careless, I will not follow the hunter and his retinue.' Having thought this, the fourth group of deer then relies on a place where the hunter and his retinue do not go. Once they rely on that place, they do not get close to the hunter's food, and once they do not get close, they do not become arrogant, indulgent, and careless. Once they are not careless, they do not follow the hunter and his retinue. The hunter and his retinue then think again: 'The fourth group of deer is very fierce and the most fierce. If we chase them, we will definitely not be able to catch them. The other deer will then be frightened and scatter. We should now abandon the enclosure and the fourth group of deer.' Having thought this, the hunter and his retinue then abandon the enclosure. Thus, that fourth group of deer is then able to escape the hunter's and his retinue's domain.

Bhikkhus! I tell this parable to make you understand the meaning. I now tell this, you should contemplate its meaning. The hunter's food should be known as the five sense pleasures: the eye knows forms, the ear knows sounds, the nose knows smells, the tongue knows tastes, and the body knows tactile objects. The hunter's food should be known as these five sense pleasures. The hunter should be known as the evil Mara. The hunter's retinue should be known as Mara's retinue. The herd of deer should be known as the śramaṇas and brāhmaṇas. The first śramaṇa and brāhmaṇa who approaches and eats the food of Mara, the food of worldly offerings, having approached and eaten it, becomes arrogant, indulgent, and careless. Having become careless, they follow Mara and Mara's retinue. Thus, the first śramaṇa and brāhmaṇa do not escape the domain of Mara. It is like the first herd of deer who approach and eat the hunter's food. Having approached and eaten it, they become arrogant, indulgent, and careless. Having become careless, they follow the hunter and the hunter's retinue. Thus, the first herd of deer do not escape the domain of the hunter and the hunter's retinue. Consider that the first śramaṇa and brāhmaṇa are also like this.

The second śramaṇa and brāhmaṇa also thinks: 'The first śramaṇa and brāhmaṇa approach and eat the food of Mara, the food of worldly offerings. Having approached and eaten it, they become arrogant, indulgent, and careless. Having become careless, they follow Mara and Mara's retinue. Thus, the first śramaṇa and brāhmaṇa do not escape the domain of Mara and Mara's retinue. Should I now abandon the food of worldly offerings, be free from fear, rely on a place free from troubles, and eat fruits and roots?' Having thought this, the second śramaṇa and brāhmaṇa then abandons the food of worldly offerings, is free from fear, relies on a place free from troubles, and eats fruits and roots. In the later spring months, all the fruits and roots are exhausted, their bodies become extremely emaciated, and their strength declines. Having declined, their mind liberation and wisdom liberation decline. Having declined in mind liberation and wisdom liberation, they follow Mara and Mara's retinue. Thus, the second śramaṇa and brāhmaṇa also do not escape the domain of Mara and Mara's retinue. It is like the second herd of deer who think: 'The first herd of deer approach and eat the hunter's food. Having approached and eaten it, they become arrogant, indulgent, and careless. Having become careless, they follow the hunter and the hunter's retinue. Thus, the first herd of deer do not escape the domain of the hunter and the hunter's retinue. Should we now abandon the hunter's food, be free from fear, rely on a place free from troubles, and eat grass and drink water?' The second herd of deer, having thought this, then abandon the hunter's food, are free from fear, rely on a place free from troubles, and eat grass and drink water. In the later spring months, all the grass and water are exhausted, their bodies become extremely emaciated, and their strength declines. They then follow the hunter and the hunter's retinue. Thus, the second herd of deer also do not escape the domain of the hunter and the hunter's retinue. Consider that the second śramaṇa and brāhmaṇa are also like this.

The third śramaṇa and brāhmaṇa also thinks: 'The first and second śramaṇa and brāhmaṇa do not escape the domain of Mara and Mara's retinue. Should I now be free from Mara and Mara's retinue, rely on a place not far away, and having relied on a place not far away, not approach and eat the food of worldly offerings, and having not approached and eaten it, not become arrogant, indulgent, and careless. Having not become careless, not follow Mara and Mara's retinue.' Having thought this, the third śramaṇa and brāhmaṇa then is free from Mara and Mara's retinue, relies on a place not far away, and having relied on a place not far away, does not approach and eat the food of worldly offerings. Having not approached and eaten it, does not become arrogant, indulgent, and careless. Having not become careless, does not follow Mara and Mara's retinue. However, they uphold two views: the view of existence and the view of non-existence. Because they uphold these two views, they follow Mara and Mara's retinue. Thus, the third śramaṇa and brāhmaṇa also do not escape the domain of Mara and Mara's retinue.

It is like the third herd of deer who also think: 'The first and second herds of deer do not escape the domain of the hunter and the hunter's retinue. Should we now be free from the hunter and the hunter's retinue, rely on a place not far away, and having relied on a place not far away, not approach and eat the hunter's food. Having not approached and eaten it, not become arrogant, indulgent, and careless. Having not become careless, not follow the hunter and the hunter's retinue.' Having thought this, the third herd of deer then is free from the hunter and the hunter's retinue, relies on a place not far away, and having relied on a place not far away, does not approach and eat the hunter's food. Having not approached and eaten it, does not become arrogant, indulgent, and careless. Having not become careless, does not follow the hunter and the hunter's retinue. The hunter and the hunter's retinue then think: 'The third herd of deer is very cunning and extremely cunning. Why is that? Having eaten our food, they cannot be caught. Should we now set up a long enclosure, and having set up a long enclosure, we will then catch the third herd of deer where they rely and stay.' The hunter and the hunter's retinue, having thought this, then set up a long enclosure, and having set up a long enclosure, they then catch the third herd of deer where they rely and stay. Thus, the third herd of deer also do not escape the domain of the hunter and the hunter's retinue. The place they rely on should be known as the view of existence. The place they stay should be known as the view of non-existence. Consider that the third śramaṇa and brāhmaṇa are also like this.

The fourth śramaṇa and brāhmaṇa also thinks: 'The first, second, and third śramaṇa and brāhmaṇa do not escape the domain of Mara and Mara's retinue. Should I now rely on a place where Mara and Mara's retinue do not reach, and having relied on that place, not approach and eat the food of worldly offerings. Having not approached and eaten it, not become arrogant, indulgent, and careless. Having not become careless, not follow Mara and Mara's retinue.' Having thought this, the fourth śramaṇa and brāhmaṇa then relies on a place where Mara and Mara's retinue do not reach. Having relied on that place, does not approach and eat the food of worldly offerings. Having not approached and eaten it, does not become arrogant, indulgent, and careless. Having not become careless, does not follow Mara and Mara's retinue. Thus, the fourth śramaṇa and brāhmaṇa then escapes the domain of Mara and Mara's retinue.

It is like the fourth herd of deer who also think: 'The first, second, and third herds of deer do not escape the domain of the hunter and the hunter's retinue. Should we now rely on a place where the hunter and the hunter's retinue do not reach, and having relied on that place, not approach and eat the hunter's food. Having not approached and eaten it, not become arrogant, indulgent, and careless. Having not become careless, not follow the hunter and the hunter's retinue.' Having thought this, the fourth herd of deer then relies on a place where the hunter and the hunter's retinue do not reach. Having relied on that place, does not approach and eat the hunter's food. Having not approached and eaten it, does not become arrogant, indulgent, and careless. Having not become careless, does not follow the hunter and the hunter's retinue. The hunter and the hunter's retinue then think: 'The fourth herd of deer is very swift and the foremost swift. If we pursue them, we will certainly not be able to catch them. The other deer will then be terrified and scatter. Should we now abandon the enclosure for the fourth herd of deer.' The hunter and the hunter's retinue, having thought this, then abandon the enclosure. Thus, the fourth herd of deer then escapes the domain of the hunter and the hunter's retinue. Consider that the fourth śramaṇa and brāhmaṇa are also like this.

Bhikkhus! You should train in such a place of reliance, where Mara and Mara's retinue cannot reach. What is the place where Mara and Mara's retinue cannot reach? It is when a bhikkhu, detached from sensual pleasures, detached from unwholesome states, enters and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of detachment. This is called the place where Mara and Mara's retinue cannot reach. Furthermore, what is the place where Mara and Mara's retinue cannot reach? It is when a bhikkhu, with a mind that is full of loving-kindness, dwells pervading one direction, likewise the second, the third, and the fourth direction, and also the four intermediate directions, above, and below, all around, everywhere. With a mind full of loving-kindness, free from fetters and resentment, without ill will or quarrel, he dwells pervading the entire world boundless, exalted, immeasurable, and well cultivated. Likewise with compassion, sympathetic joy, and equanimity. This is called the place where Mara and Mara's retinue cannot reach.

Furthermore, what is the place where Mara and Mara's retinue cannot reach? It is when a bhikkhu, having completely transcended the perception of form, with the disappearance of the perception of resistance, not attending to the perception of variety, aware that 'space is infinite', enters and abides in the base of the infinity of space. This is called the place where Mara and Mara's retinue cannot reach. Furthermore, what is the place where Mara and Mara's retinue cannot reach? It is when a bhikkhu, having completely transcended the base of the infinity of space, aware that 'consciousness is infinite', enters and abides in the base of the infinity of consciousness. This is called the place where Mara and Mara's retinue cannot reach. Furthermore, what is the place where Mara and Mara's retinue cannot reach? It is when a bhikkhu, having completely transcended the base of the infinity of consciousness, aware that 'there is nothing', enters and abides in the base of nothingness. This is called the place where Mara and Mara's retinue cannot reach. Furthermore, what is the place where Mara and Mara's retinue cannot reach? It is when a bhikkhu, having completely transcended the base of nothingness, enters and abides in the base of neither-perception-nor-non-perception. This is called the place where Mara and Mara's retinue cannot reach. Furthermore, what is the place where Mara and Mara's retinue cannot reach? It is when a bhikkhu, having completely transcended the base of neither-perception-nor-non-perception, enters and abides in the cessation of perception and feeling. This is called the place where Mara and Mara's retinue cannot reach. Bhikkhus! You should train in such a place of reliance, where Mara and Mara's retinue cannot reach.

The Buddha spoke thus. Those bhikkhus, having heard the Buddha's words, rejoiced and practiced them.