At Devadaha · Translation: Bhikkhu Sujato, SuttaCentral
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heSo
contentsantuṭṭho
ishoti
for looking after the bodykāyaparihārikena
with robescīvarena,
for looking after the bellykucchiparihārikena
with almsfoodpiṇḍapātena.
heSo
whereveryena
whereveryeneva
he goespakkamati
taking onlysamādāyeva
he sets outpakkamati.
just asSeyyathāpi
likenāma
a birdpakkhī
birdsakuṇo
whereveryena
whereveryeneva
it fliesḍeti
wings its only burdensapattabhārova
it fliesḍeti;
in the same wayevameva
a mendicantbhikkhu
contentsantuṭṭho
ishoti
for looking after the bodykāyaparihārikena
with robescīvarena,
for looking after the bellykucchiparihārikena
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.
because of whichYatvādhikaraṇamenaṁ
the faculty of sightcakkhundriyaṁ
unrestrainedasaṁvutaṁ
dwellingviharantaṁ
covetousness and displeasureabhijjhādomanassā
badpāpakā
unskillfulakusalā
qualitiesdhammā
would flow in uponanvāssaveyyuṁ
of thattassa
for restraintsaṁvarāya
they practicepaṭipajjati,
they protectrakkhati
the faculty of sight,cakkhundriyaṁ,
in the faculty of sightcakkhundriye
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.
because of whichYatvādhikaraṇamenaṁ
the faculty of mindmanindriyaṁ
unrestrainedasaṁvutaṁ
dwellingviharantaṁ
covetousness and displeasureabhijjhādomanassā
badpāpakā
unskillfulakusalā
qualitiesdhammā
would flow in uponanvāssaveyyuṁ
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
with sense restraintindriyasaṁvarena
endowedsamannāgato
internallyajjhattaṁ
unsullied blissabyāsekasukhaṁ
he experiences.paṭisaṁvedeti.
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 when going outabhikkante when coming backpaṭikkante acting with situational awarenesssampajānakārī ishoti, when looking aheadālokite when looking asidevilokite acting with situational awarenesssampajānakārī ishoti, when bendingsamiñjite when extendingpasārite acting with situational awarenesssampajānakārī ishoti, when bearing the outer robe, bowl and robessaṅghāṭipattacīvaradhāraṇe acting with situational awarenesssampajānakārī ishoti, when eatingasite when drinkingpīte when chewingkhāyite when tastingsāyite acting with situational awarenesssampajānakārī ishoti, when urinating and defecatinguccārapassāvakamme acting with situational awarenesssampajānakārī ishoti, when walkinggate when standingṭhite when sittingnisinne when sleepingsutte when wakingjāgarite when speakingbhāsite when keeping silenttuṇhībhāve acting with situational awarenesssampajānakārī 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
with the spectrum of ethicssīlakkhandhena
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 the 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
having given uppahāya
of the mindcetaso
corruptionsupakkilese
of wisdompaññāya
weakeningdubbalīkaraṇe
quite secludedvivicceva
from sensual pleasureskāmehi
secludedvivicca
from unskillful qualitiesakusalehi
from qualitiesdhammehi
with placing the mindsavitakkaṁ
with keeping it connectedsavicāraṁ
born of seclusionvivekajaṁ
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 it connectedavicāraṁ
born of immersionsamādhijaṁ
rapture and 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
from fading awayvirāgā
equanimousupekkhako
andca
dwellsviharati
mindfulsato
andca
clearly awaresampajāno,
and blisssukhañca
with the bodykāyena
experiencespaṭisaṁvedeti.
whichYaṁ
thattaṁ
noble onesariyā
declareācikkhanti:
equanimous‘upekkhako
mindfulsatimā
one who dwells in blisssukhavihārī’ti
thirdtatiyaṁ
absorptionjhānaṁ
having attainedupasampajja
dwellsviharati.
thus tooEvampi,
monksbhikkhave,
fruitfulsaphalo
exertionupakkamo
ishoti,
fruitfulsaphalaṁ
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
by the giving uppahānā
of paindukkhassa
andca
by the giving uppahānā,
even beforepubbeva
of happiness and sadnesssomanassadomanassānaṁ
by the disappearanceatthaṅgamā,
without pleasure or painadukkhamasukhaṁ
purity of mindfulness and equanimityupekkhāsatipārisuddhiṁ
fourthcatutthaṁ
absorptionjhānaṁ
having enteredupasampajja
they dwellviharati.
even soEvampi,
monksbhikkhave,
fruitfulsaphalo
exertionupakkamo
ishoti,
fruitfulsaphalaṁ
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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