[328] "Bhikkhus, just as a wild deer, bound, might lie down upon a heap of snares (pāsarāsi) — it should be understood of it thus: 'It has come to misfortune, come to ruin; it may be done with as the hunter wishes, and when the hunter comes, it will not be able to go off where it wishes' — even so, bhikkhus, whatever ascetics or brahmins enjoy these five cords of sensual pleasure (kāmaguṇa) tied to them, infatuated with them, blindly absorbed in them, not seeing the danger in them and lacking the wisdom of escape from them, it should be understood of them thus: 'They have come to misfortune, come to ruin; they may be done with as the Evil One (pāpimant) wishes.'
But, bhikkhus, whatever ascetics or brahmins enjoy these five cords of sensual pleasure not tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger in them and possessing the wisdom of escape from them, it should be understood of them thus: 'They have not come to misfortune, not come to ruin; they may not be done with as the Evil One wishes.' Bhikkhus, just as a wild deer, unbound, might lie down upon a heap of snares — it should be understood of it thus: 'It has not come to misfortune, not come to ruin; it may not be done with as the hunter wishes, and when the hunter comes, it will go off where it wishes' — even so, bhikkhus, whatever ascetics or brahmins enjoy these five cords of sensual pleasure not tied to them, not infatuated with them, not blindly absorbed in them, seeing the danger in them and possessing the wisdom of escape from them, it should be understood of them thus: 'They have not come to misfortune, not come to ruin; they may not be done with as the Evil One wishes.'
Bhikkhus, just as a wild deer roaming in a forest wilderness walks confidently, stands confidently, sits confidently, lies down confidently — why is that? Because, bhikkhus, it has gone out of the hunter's range — even so, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first absorption (jhāna), which is accompanied by thought and examination (vitakka-vicāra), with rapture (pīti) and pleasure born of seclusion. This bhikkhu, bhikkhus, is said to have blinded Māra; having destroyed Māra's eye without leaving a trace, he has gone beyond the sight of the Evil One.
Again, furthermore, bhikkhus, with the subsiding of thought and examination, a bhikkhu enters and dwells in the second absorption, which has internal confidence and unification of mind (citta), is without thought and examination, with rapture and pleasure born of concentration (samādhi) … the third absorption … the fourth absorption. This bhikkhu, bhikkhus, is said to have blinded Māra; having destroyed Māra's eye without leaving a trace, he has gone beyond the sight of the Evil One.
Again, furthermore, bhikkhus, with the complete transcending of perceptions of form, with the disappearance of perceptions of sensory impingement, with non-attention to perceptions of diversity, aware that 'space is infinite,' a bhikkhu enters and dwells in the base of the infinity of space (ākāsānañcāyatana). This bhikkhu, bhikkhus, is said to have blinded Māra; having destroyed Māra's eye without leaving a trace, he has gone beyond the sight of the Evil One.
Again, furthermore, bhikkhus, completely transcending the base of the infinity of space, aware that 'consciousness is infinite,' a bhikkhu enters and dwells in the base of the infinity of consciousness (viññāṇañcāyatana). …
Again, furthermore, bhikkhus, completely transcending the base of the infinity of consciousness, aware that 'there is nothing,' a bhikkhu enters and dwells in the base of nothingness (ākiñcaññāyatana). …
Again, furthermore, bhikkhus, completely transcending the base of nothingness, a bhikkhu enters and dwells in the base of neither-perception-nor-non-perception (nevasaññānāsaññāyatana). …
Again, furthermore, bhikkhus, completely transcending the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling (saññāvedayitanirodha); and, having seen with wisdom, his taints (āsava) are utterly destroyed. This bhikkhu, bhikkhus, is said to have blinded Māra; having destroyed Māra's eye without leaving a trace, he has gone beyond the sight of the Evil One. Having crossed over clinging (visattikā) in the world, he walks confidently, stands confidently, sits confidently, lies down confidently. Why is that? Because, bhikkhus, he has gone out of the Evil One's range."
Thus spoke the Blessed One. Elated, those bhikkhus delighted in the Blessed One's words.
The Pāsarāsi Sutta, the sixth, is concluded.
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The Cūḷahatthipadopama Sutta
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.