1"Bhikkhus, in the Himalayas, the king of mountains, there are rugged and uneven zones where neither monkeys nor human beings can go; there are rugged and uneven zones where monkeys can go but not human beings; there are even and delightful regions where both monkeys and human beings can go. There, along the monkey trails, hunters set out traps of pitch for catching monkeys.

2"Those monkeys who are not foolish and frivolous, when they see the pitch, avoid it from afar. But a monkey who is foolish and frivolous approaches the pitch and seizes it with his hand; he gets caught there. Thinking, ‘I will free my hand,’ he seizes it with his other hand; he gets caught there. Thinking, ‘I will free both hands,’ he seizes it with his foot; he gets caught there. Thinking, ‘I will free both hands and my foot,’ he seizes it with his other foot; he gets caught there.’ Thinking, ‘I will free both hands and feet,’ he applies his muzzle to it; he gets caught there.

"Thus, bhikkhus, that monkey, trapped at five points, lies there screeching. He has met with calamity and disaster and the hunter can do with him as he wishes. sn.v.149 The hunter spears him, fastens him to that same block of wood, [n.133] Be reads tasmiṁ yeva kaṭṭhakataṅgāre avassajjetvā, followed by Ee (which differs only in having avasajjetvā); Se has tasmiṁ yeva makkaṭaṁ uddharitvāa avissajjetvā, an obvious rewording of the received text to make it more intelligible. Neither Spk nor Spk-pṭ offers any help. CPD calls kaṭṭhakataṅgāre a "problematic reading of uncertain meaning" and supposes the sentence to be corrupt. However, in a recent review of Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Bhikkhu Pasadiko points out that the Wörterbuch has an entry kāṣṭha-kaḍambara corresponding to kaṭṭhakataṅgāra of the Pali; on this basis he suggests amending our text to read kaṭṭhakaliṅgare āvajjetvā, which he renders "having fastened (the monkey) just to that wooden staff (of his)." Pasadiko translates the Chinese version of the Saṁyuktagama text thus: "Hardly has the hunter arrived when he takes the staff, fastens (the monkey) to it and goes away, carrying (the load) on his shoulder" (pp. 191–92). I accept the amendation of kataṅgāre to kaliṅgāre, though I think it likely that the latter refers, not to the hunter's staff, but to the same (tasmiṁ yeva) block of wood on which the monkey was trapped by the pitch. Elsewhere kaliṅgara means log or block (see SN20.8, Dhp 41), though I know of no instance where it means a staff. I also do not see how āvajjetvā could mean "having fastened," and prefer to retain the verb given in the text. The sense then is that the hunter secures the monkey to the block of wood to which it is stuck and then goes off with the block, bringing the monkey along. and goes off where he wants. So it is, bhikkhus, when one strays outside one's own resort into the domain of others.

3"Therefore, bhikkhus, do not stray outside your own resort into the domain of others. Māra will gain access to those who stray outside their own resort into the domain of others; Māra will get a hold on them.

"And what is not a bhikkhu's own resort but the domain of others? It is the five cords of sensual pleasure … . as above … This is what is not a bhikkhu's own resort but the domain of others.

4"Move in your own resort, bhikkhus, in your own ancestral domain. Māra will not gain access to those who move in their own resort, in their own ancestral domain; Māra will not get a hold on them.

"And what is a bhikkhu's resort, his own ancestral domain? It is the four establishments of mindfulness. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is a bhikkhu's resort, his own ancestral domain."

1"Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṁ cārī na manussānaṁ. Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṁ. Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṁ oḍḍenti makkaṭānaṁ bādhanāya.

2Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṁ lepaṁ disvā ārakā parivajjanti. Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṁ lepaṁ upasaṅkamitvā hatthena gaṇhāti. So tattha bajjhati. ‘Hatthaṁ mocessāmī’ti dutiyena hatthena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmī’ti pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti. So tattha bajjhati.

Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṁ seti anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo luddassa. Tamenaṁ, bhikkhave, luddo vijjhitvā tasmiṁyeva kaṭṭhakataṅgāre avassajjetvā yena kāmaṁ pakkamati. Evaṁ so taṁ, bhikkhave, hoti yo agocare carati paravisaye.

3Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṁ paravisaye lacchati māro otāraṁ, lacchati māro ārammaṇaṁ.

Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṁ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā … pe … ghānaviññeyyā gandhā … pe … jivhāviññeyyā rasā … pe … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Ayaṁ, bhikkhave, bhikkhuno agocaro paravisayo.

4Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ.

Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṁ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu … pe … citte … pe … dhammesu dhammānupassī vihārati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Ayaṁ, bhikkhave, bhikkhuno gocaro sako pettiko visayo"ti.

Sattamaṁ.