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Majjhima Nikāya 101

Devadahasutta

At Devadaha · Translation: Bhikkhu Sujato, SuttaCentral

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heSo well·satisfiedsantuṭṭho ishoti body·looking afterkāyaparihārikena with robescīvarena, belly·looking afterkucchiparihārikena with almsfoodpiṇḍapātena. heSo whereveryena whereveryeneva he goespakkamati taking onlysamādāyeva he sets outpakkamati.
just asSeyyathāpi likenāma a birdpakkhī birdsakuṇo whereveryena whereveryeneva it fliesḍeti own wings·burden·onlysapattabhārova it fliesḍeti;
same·justevameva a mendicantbhikkhu well·satisfiedsantuṭṭho ishoti body·looking afterkāyaparihārikena with robescīvarena, belly·looking afterkucchiparihārikena with almsfoodpiṇḍapātena; heso whereveryena whereveryeneva he goespakkamati taking onlysamādāyeva he sets outpakkamati.
heSo with thisiminā nobleariyena with the spectrum of ethicssīlakkhandhena endowedsamannāgato insideajjhattaṁ blameless·happinessanavajjasukhaṁ he experiencespaṭisaṁvedeti.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

heSo with the eyecakkhunā a sightrūpaṁ having seendisvā notna one who grasps the signnimittaggāhī ishoti nor one who grasps the details.nānubyañjanaggāhī.
which + causeYatvādhikaraṇamenaṁ eye·facultycakkhundriyaṁ un-·restrainedasaṁvutaṁ dwellingviharantaṁ covetousness + displeasureabhijjhādomanassā badpāpakā un-·skillfulakusalā qualitiesdhammā upon·flowanvāssaveyyuṁ of thattassa for restraintsaṁvarāya they practicepaṭipajjati, they protectrakkhati eye·facultycakkhundriyaṁ, eye·facultycakkhundriye restraintsaṁvaraṁ they achieve.āpajjati.
with the earSotena a soundsaddaṁ having heardsutvā ……pe…
with the noseghānena an odorgandhaṁ having smelledghāyitvā ……pe…
with the tonguejivhāya a flavorrasaṁ having tastedsāyitvā ……pe…
with the bodykāyena a touchphoṭṭhabbaṁ having feltphusitvā ……pe…
with the mindmanasā an ideadhammaṁ having knownviññāya notna one who grasps the signnimittaggāhī ishoti nor one who grasps the details.nānubyañjanaggāhī.
which + causeYatvādhikaraṇamenaṁ the faculty of mindmanindriyaṁ un-·restrainedasaṁvutaṁ dwellingviharantaṁ covetousness + displeasureabhijjhādomanassā badpāpakā un-·skillfulakusalā qualitiesdhammā upon·flowanvāssaveyyuṁ of thattassa for restraintsaṁvarāya they practicepaṭipajjati, they protectrakkhati the faculty of mind,manindriyaṁ, in the faculty of mindmanindriye restraintsaṁvaraṁ they achieve.āpajjati.
heSo with thisiminā nobleariyena sense·restraintindriyasaṁvarena endowedsamannāgato internallyajjhattaṁ unsullied·blissabyāsekasukhaṁ against·feelpaṭisaṁvedeti.

When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

heSo out·goabhikkante back·gopaṭikkante awareness·actingsampajānakārī ishoti, ahead·lookālokite aside·lookvilokite awareness·actingsampajānakārī ishoti, together·bendsamiñjite forth·extendpasārite awareness·actingsampajānakārī ishoti, outer-robe·bowl·robe·bearingsaṅghāṭipattacīvaradhāraṇe awareness·actingsampajānakārī ishoti, when eatingasite when drinkingpīte when chewingkhāyite when tastingsāyite awareness·actingsampajānakārī ishoti, feces·urine·actionuccārapassāvakamme awareness·actingsampajānakārī ishoti, when walkinggate when standingṭhite when sittingnisinne when sleepingsutte when wakingjāgarite when speakingbhāsite silent·beingtuṇhībhāve awareness·actingsampajānakārī ishoti.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

heSo with thisiminā andca nobleariyena ethics·spectrumsīlakkhandhena endowedsamannāgato, with thisimāya andca nobleariyāya with contentmentsantuṭṭhiyā endowedsamannāgato, with thisiminā andca nobleariyena with sense restraintindriyasaṁvarena endowedsamannāgato, with thisiminā andca nobleariyena with mindfulness and situational awarenesssatisampajaññena endowedsamannāgato
secludedvivittaṁ lodgingsenāsanaṁ frequentsbhajati wildernessaraññaṁ root of a treerukkhamūlaṁ hillpabbataṁ ravinekandaraṁ mountain cavegiriguhaṁ charnel groundsusānaṁ forestvanapatthaṁ open airabbhokāsaṁ heap of straw.palālapuñjaṁ.
heSo after·mealpacchābhattaṁ returned from almsroundpiṇḍapātapaṭikkanto sits downnisīdati cross-leggedpallaṅkaṁ having foldedābhujitvā, straightujuṁ bodykāyaṁ having setpaṇidhāya, to the presentparimukhaṁ mindfulnesssatiṁ having broughtupaṭṭhapetvā.

When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.

heSo covetousnessabhijjhaṁ for the worldloke having given uppahāya with heart rid of covetousnessvigatābhijjhena with heartcetasā they meditateviharati, of covetousnessabhijjhāya mindcittaṁ cleansesparisodheti.
ill will and malevolenceByāpādapadosaṁ having given uppahāya with a mind rid of ill willabyāpannacitto they meditateviharati full of sympathy for all living beingssabbapāṇabhūtahitānukampī, of ill willbyāpādapadosā mindcittaṁ cleansesparisodheti.
dullness and drowsinessThinamiddhaṁ having given uppahāya with a mind rid of dullness and drowsinessvigatathinamiddho they meditateviharati perceiving lightālokasaññī mindfulsato awaresampajāno, of dullness and drowsinessthinamiddhā mindcittaṁ cleansesparisodheti.
restlessness and remorseUddhaccakukkuccaṁ having given uppahāya without restlessnessanuddhato they meditateviharati internallyajjhattaṁ with mind settled internallyvūpasantacitto, of restlessness and remorseuddhaccakukkuccā mindcittaṁ cleansesparisodheti.
doubtVicikicchaṁ having given uppahāya having gone beyond doubttiṇṇavicikiccho they meditateviharati not undecidedakathaṅkathī about skillfulkusalesu qualitiesdhammesu, of doubtvicikicchāya mindcittaṁ cleansesparisodheti.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

heSo theseime fivepañca hindrancesnīvaraṇe forth·abandonpahāya of the mindcetaso corruptionsupakkilese of wisdompaññāya weakeningdubbalīkaraṇe
seclude·quitevivicceva from sensual pleasureskāmehi secludedvivicca from unskillful qualitiesakusalehi from qualitiesdhammehi with·placing the mindsavitakkaṁ with·keeping connectedsavicāraṁ seclusion·bornvivekajaṁ rapture and blisspītisukhaṁ firstpaṭhamaṁ absorptionjhānaṁ having enteredupasampajja they remain.viharati.
that too,Evampi, monks,bhikkhave, fruitfulsaphalo exertionupakkamo is,hoti, fruitfulsaphalaṁ striving.padhānaṁ.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That too is how exertion and striving is fruitful.

furthermorePuna and alsocaparaṁ, monksbhikkhave, a monkbhikkhu of placing and keeping connectedvitakkavicārānaṁ from the stillingvūpasamā internallyajjhattaṁ claritysampasādanaṁ of mindcetaso at oneekodibhāvaṁ without·placing the mindavitakkaṁ without·keeping connectedavicāraṁ immersion·bornsamādhijaṁ rapture·blisspītisukhaṁ seconddutiyaṁ absorptionjhānaṁ having enteredupasampajja they remainviharati.
thus tooEvampi, monksbhikkhave, fruitfulsaphalo exertionupakkamo ishoti, fruitfulsaphalaṁ strivingpadhānaṁ.

Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That too is how exertion and striving is fruitful.

furthermorePuna and alsocaparaṁ, monksbhikkhave, a monkbhikkhu of rapturepītiyā andca away·fadingvirāgā equanimousupekkhako andca apart·dwellviharati mindfulsato andca fully·forth·knowingsampajāno, bliss·andsukhañca with the bodykāyena back·together·feelpaṭisaṁvedeti. whichYaṁ thattaṁ noble onesariyā towards·tellācikkhanti: equanimous‘upekkhako mindfulsatimā one who dwells in blisssukhavihārī’ti thirdtatiyaṁ absorptionjhānaṁ near·together·attainupasampajja apart·dwellviharati.
thus tooEvampi, monksbhikkhave, with·fruitsaphalo near·striveupakkamo ishoti, with·fruitsaphalaṁ strivingpadhānaṁ.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ That too is how exertion and striving is fruitful.

againPuna and furthercaparaṁ, monksbhikkhave, a monkbhikkhu of pleasuresukhassa andca forth·abandonpahānā of paindukkhassa andca by the giving uppahānā, before·evenpubbeva happiness·sadnesssomanassadomanassānaṁ by the disappearanceatthaṅgamā, without pleasure or painadukkhamasukhaṁ equanimity·mindfulness·purityupekkhāsatipārisuddhiṁ fourthcatutthaṁ absorptionjhānaṁ near·together·enteredupasampajja they dwellviharati.
even soEvampi, monksbhikkhave, with·fruitsaphalo near·do·goupakkamo ishoti, with·fruitsaphalaṁ strivingpadhānaṁ.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That too is how exertion and striving is fruitful.

heSo thusevaṁ composedsamāhite in mindcitte purifiedparisuddhe brightpariyodāte flawlessanaṅgaṇe rid of corruptionsvigatūpakkilese become pliablemudubhūte workablekammaniye steadyṭhite attained imperturbabilityāneñjappatte for knowledge of recollection of past livespubbenivāsānussatiñāṇāya mindcittaṁ directsabhininnāmeti.
heSo many kinds ofanekavihitaṁ past livespubbenivāsaṁ recollectsanussarati, that is, oneseyyathidaṁ—ekampi birthjātiṁ twodvepi birthsjātiyo threetissopi birthsjātiyo fourcatassopi birthsjātiyo fivepañcapi birthsjātiyo tendasapi birthsjātiyo twentyvīsampi birthsjātiyo thirtytiṁsampi birthsjātiyo fortycattālīsampi birthsjātiyo fiftypaññāsampi birthsjātiyo a hundred birthsjātisatampi a thousand birthsjātisahassampi a hundred thousand birthsjātisatasahassampi manyanekepi eons of contractingsaṁvaṭṭakappe manyanekepi eons of expandingvivaṭṭakappe manyanekepi eons of contracting and expandingsaṁvaṭṭavivaṭṭakappe: there I was‘amutrāsiṁ named thisevaṁnāmo of such clanevaṅgotto of such appearanceevaṁvaṇṇo of such foodevamāhāro experiencer of such pleasure and painevaṁsukhadukkhappaṭisaṁvedī of such life spanevamāyupariyanto, heso from theretato passed awaycuto elsewhereamutra I was rebornudapādiṁ; there too I wastatrāpāsiṁ named thisevaṁnāmo of such clanevaṅgotto of such appearanceevaṁvaṇṇo of such foodevamāhāro experiencer of such pleasure and painevaṁsukhadukkhappaṭisaṁvedī of such life spanevamāyupariyanto, heso from theretato passed awaycuto reborn hereidhūpapanno’ti. thusIti with featuressākāraṁ with detailssauddesaṁ many kinds ofanekavihitaṁ past livespubbenivāsaṁ recollectsanussarati.
in this way tooEvampi, monksbhikkhave, fruitfulsaphalo exertionupakkamo ishoti, fruitfulsaphalaṁ strivingpadhānaṁ.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. That too is how exertion and striving is fruitful.

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