1.
The Discourse at Devadaha
1. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Devadaha, a market town of the Sakyans. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this - "There are, monks, some ascetics and brahmins who hold such views and such opinions - 'Whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away.' Monks, the Jains speak thus.
"Monks, having approached the Jains who speak thus, I speak thus - 'Is it true that you, friends Jains, hold such views and such opinions - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away?' And when thus questioned by me, monks, the Jains acknowledge 'yes.'
"Then I speak thus - 'But do you, friends Jains, know - we indeed existed in the past, not that we did not exist?' 'No indeed, friend.'
"'But do you, friends Jains, know - we indeed did evil deeds in the past, not that we did not do them?' 'No indeed, friend.'
"'But do you, friends Jains, know - we did such and such evil deeds?' 'No indeed, friend.'
"'But do you, friends Jains, know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away?' 'No indeed, friend.'
"'But do you, friends Jains, know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life?' 'No indeed, friend.'
2. "So then, friends Jains, you do not know - we indeed existed in the past, not that we did not exist; you do not know - we indeed did evil deeds in the past, not that we did not do them; you do not know - we did such and such evil deeds; you do not know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away; you do not know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life; this being so, it would not be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."
"But if you, friends Jains, were to know - we indeed existed in the past, not that we did not exist; were to know - we indeed did evil deeds in the past, not that we did not do them; were to know - we did such and such evil deeds; were to know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away; were to know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life; this being so, it would be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."
3. "Just as, friends Jains, a man might be pierced by a dart with poison, thickly smeared; he would experience painful, sharp, severe feelings because of the piercing by the dart. His friends and colleagues, relatives and blood-relations might set up a physician, a surgeon for him. That physician, that surgeon might cut open the surface of the wound with a knife; he would experience painful, sharp, severe feelings because of the cutting open of the surface of the wound with the knife. That physician, that surgeon might search for the dart with a probe; he would experience painful, sharp, severe feelings because of the searching for the dart with the probe. That physician, that surgeon might pull out the dart; he would experience painful, sharp, severe feelings because of the pulling out of the dart. That physician, that surgeon might insert medicinal powder into the surface of the wound; he would experience painful, sharp, severe feelings because of the insertion of the medicinal powder into the surface of the wound. At a later time, with the wound healed, with skin grown over, he would be healthy, happy, independent, self-controlled, able to go wherever he wishes. He would think thus - I was formerly pierced by a dart with poison, thickly smeared. I experienced painful, sharp, severe feelings because of the piercing by the dart. My friends and colleagues, relatives and blood-relations set up a physician, a surgeon for me. That physician, that surgeon of mine cut open the surface of the wound with a knife; I experienced painful, sharp, severe feelings because of the cutting open of the surface of the wound with the knife. That physician, that surgeon of mine searched for the dart with a probe; I experienced painful, sharp, severe feelings because of the searching for the dart with the probe. That physician, that surgeon of mine pulled out the dart; I experienced painful, sharp, severe feelings because of the pulling out of the dart. That physician, that surgeon of mine inserted medicinal powder into the surface of the wound; I experienced painful, sharp, severe feelings because of the insertion of the medicinal powder into the surface of the wound. Now I am healthy, with the wound healed, with skin grown over, happy, independent, self-controlled, able to go wherever I wish."
"Just so, friends Jains, if you were to know - we indeed existed in the past, not that we did not exist; were to know - we indeed did evil deeds in the past, not that we did not do them; were to know - we did such and such evil deeds; were to know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away; were to know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life; this being so, it would be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."
"But because you, friends Jains, do not know - we indeed existed in the past, not that we did not exist; you do not know - we indeed did evil deeds in the past, not that we did not do them; you do not know - we did such and such evil deeds; you do not know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away; you do not know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life; therefore it would not be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."
4. "When this was said, monks, those Jains said this to me - 'Friend, Nigaṇṭha Nāṭaputta is omniscient, all-seeing, and acknowledges complete knowledge and vision. Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present.' He speaks thus: 'There is indeed, friends Jains, evil action done by you in the past; wear that away by this bitter performance of austerities; and that which here and now you are restrained in body, restrained in speech, restrained in mind - that is the non-performance of evil action in the future. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away.' And that pleases us and is agreeable to us, and by that we are delighted."
5. "When this was said, monks, I said this to those Jains - 'There are, friends Jains, these five things that have a twofold result in this very life. Which five? Faith, personal preference, oral tradition, reflection on reasons, acceptance of a view after pondering - these, friends Jains, are the five things that have a twofold result in this very life. Therein, what is the venerable Jains' faith in a teacher regarding the past, what is their personal preference, what is their oral tradition, what is their reflection on reasons, what is their acceptance of a view after pondering?' Speaking thus, monks, I do not see any reasonable counter-argument among the Jains.
"Furthermore, monks, I say this to those Jains - 'What do you think, friends Jains? At a time when there is intense exertion for you, intense striving, at that time do you experience intense painful, sharp, severe feelings caused by your own exertion; but at a time when there is no intense exertion for you, no intense striving, at that time do you not experience intense painful, sharp, severe feelings caused by your own exertion?' 'At a time, friend Gotama, when there is intense exertion for us, intense striving, at that time we experience intense painful, sharp, severe feelings caused by our own exertion; but at a time when there is no intense exertion for us, no intense striving, at that time we do not experience intense painful, sharp, severe feelings caused by our own exertion.'
6. "Thus indeed, friends Jains, at a time when there is intense exertion for you, intense striving, at that time do you experience intense painful, sharp, severe feelings caused by your own exertion; but at a time when there is no intense exertion for you, no intense striving, at that time do you not experience intense painful, sharp, severe feelings caused by your own exertion. This being so, it would not be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away. If, friends Jains, at a time when there is intense exertion for you, intense striving, at that time you were not to experience intense painful, sharp, severe feelings caused by your own exertion; but at a time when there is no intense exertion for you, no intense striving, at that time you were to experience intense painful, sharp, severe feelings caused by your own exertion; this being so, it would be proper for the venerable Jains to explain - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away."
"But because, friends Jains, at a time when there is intense exertion for you, intense striving, at that time you experience intense painful, sharp, severe feelings caused by your own exertion; but at a time when there is no intense exertion for you, no intense striving, at that time you do not experience intense painful, sharp, severe feelings caused by your own exertion; you yourselves, while experiencing painful, sharp, severe feelings caused by your own exertion, through ignorance, not knowing, and confusion, believe wrongly - whatever this male person experiences - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - all that is caused by what was done in the past. Thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action; through the destruction of action there is the destruction of suffering; through the destruction of suffering there is the destruction of feeling; through the destruction of feeling all suffering will be worn away.' Speaking thus, monks, I do not see any reasonable counter-argument among the Jains.
7. "Furthermore, monks, I say this to those Jains - 'What do you think, friends Jains, is it possible that this action to be experienced in the present life might by means or by striving become to be experienced in a future state?' 'No indeed, friend.' 'But is it possible that this action to be experienced in a future state might by means or by striving become to be experienced in the present life?' 'No indeed, friend.' 'What do you think, friends Jains, is it possible that this action to be experienced as pleasant might by means or by striving become to be experienced as unpleasant?' 'No indeed, friend.' 'But is it possible that this action to be experienced as unpleasant might by means or by striving become to be experienced as pleasant?' 'No indeed, friend.' 'What do you think, friends Jains, is it possible that this action to be experienced when fully ripened might by means or by striving become to be experienced when not fully ripened?' 'No indeed, friend.' 'But is it possible that this action to be experienced when not fully ripened might by means or by striving become to be experienced when fully ripened?' 'No indeed, friend.' 'What do you think, friends Jains, is it possible that this action to be experienced much might by means or by striving become to be experienced little?' 'No indeed, friend.' 'But is it possible that this action to be experienced little might by means or by striving become to be experienced much?' 'No indeed, friend.' 'What do you think, friends Jains, is it possible that this action that is to be experienced might by means or by striving become not to be experienced?' 'No indeed, friend.' 'But is it possible that this action that is not to be experienced might by means or by striving become to be experienced?' 'No indeed, friend.'
8. "Thus indeed, friends Jains, this action that is to be experienced in the present life - that it might by means or by striving become to be experienced in a future state - this is not possible; but this action that is to be experienced in a future state - that it might by means or by striving become to be experienced in the present life - this is not possible; this action that is to be experienced as pleasant - that it might by means or by striving become to be experienced as unpleasant - this is not possible; this action that is to be experienced as unpleasant - that it might by means or by striving become to be experienced as pleasant - this is not possible; this action that is to be experienced when fully ripened - that it might by means or by striving become to be experienced when not fully ripened - this is not possible; this action that is to be experienced when not fully ripened - that it might by means or by striving become to be experienced when fully ripened - this is not possible; this action that is to be experienced much - that it might by means or by striving become to be experienced little - this is not possible; this action that is to be experienced little - that it might by means or by striving become to be experienced much - this is not possible; this action that is to be experienced - that it might by means or by striving become not to be experienced - this is not possible; this action that is not to be experienced - that it might by means or by striving become to be experienced - this is not possible; this being so, the venerable Jains' exertion is fruitless, their striving is fruitless."
"Thus speaking, monks, are the Jains. For the Jains who speak thus, monks, ten reasonable counter-arguments come to a blameworthy position.
9. "If, monks, beings experience pleasure and pain caused by what was done in the past; certainly, monks, the Jains were doers of wrong-doing in the past, since they now experience such painful, sharp, severe feelings. If, monks, beings experience pleasure and pain because of the creation by a lord; certainly, monks, the Jains were created by an evil lord, since they now experience such painful, sharp, severe feelings. If, monks, beings experience pleasure and pain because of circumstance; certainly, monks, the Jains have evil circumstance, since they now experience such painful, sharp, severe feelings. If, monks, beings experience pleasure and pain because of rebirth; certainly, monks, the Jains have evil rebirth, since they now experience such painful, sharp, severe feelings. If, monks, beings experience pleasure and pain because of exertion in the present life; certainly, monks, the Jains have such exertion in the present life, since they now experience such painful, sharp, severe feelings.
"If, monks, beings experience pleasure and pain caused by what was done in the past, the Jains are blameworthy; but if beings do not experience pleasure and pain caused by what was done in the past, the Jains are blameworthy. If, monks, beings experience pleasure and pain because of the creation by a lord, the Jains are blameworthy; but if beings do not experience pleasure and pain because of the creation by a lord, the Jains are blameworthy. If, monks, beings experience pleasure and pain because of circumstance, the Jains are blameworthy; but if beings do not experience pleasure and pain because of circumstance, the Jains are blameworthy. If, monks, beings experience pleasure and pain because of rebirth, the Jains are blameworthy; but if beings do not experience pleasure and pain because of rebirth, the Jains are blameworthy. If, monks, beings experience pleasure and pain because of exertion in the present life, the Jains are blameworthy; but if beings do not experience pleasure and pain because of exertion in the present life, the Jains are blameworthy. Thus speaking, monks, are the Jains. For the Jains who speak thus, monks, these ten reasonable counter-arguments come to a blameworthy position. Thus, monks, exertion is fruitless, striving is fruitless.
10. "And how, monks, is exertion fruitful, is striving fruitful? Here, monks, a monk does not indeed oppress himself with suffering when he is not oppressed, and he does not abandon righteous happiness, and he is not infatuated with that happiness. He thus understands: 'For me, striving with activity regarding this source of suffering, through striving with activity there is dispassion; but for me, looking on with equanimity regarding this source of suffering, developing equanimity, there is dispassion.' He strives with activity there regarding whatever source of suffering for which, striving with activity, through striving with activity there is dispassion. But he develops equanimity there regarding whatever source of suffering for which, looking on with equanimity, developing equanimity, there is dispassion. For that one, striving with activity regarding that source of suffering, through striving with activity there is dispassion - thus for him that suffering is worn away. For that one, looking on with equanimity regarding that source of suffering, developing equanimity, there is dispassion - thus for him that suffering is worn away.
11. "Just as, monks, a man might be filled with lust for a woman, with mind bound in love, with acute desire, with acute longing. He might see that woman standing together with another man, conversing, joking, laughing. What do you think, monks, would sorrow, lamentation, suffering, displeasure, and anguish arise in that man having seen that woman standing together with another man, conversing, joking, laughing?" "Yes, venerable sir." "What is the reason for this?" "Because, venerable sir, that man is filled with lust for that woman, with mind bound in love, with acute desire, with acute longing. Therefore, having seen that woman standing together with another man, conversing, joking, laughing, sorrow, lamentation, suffering, displeasure, and anguish would arise." "Then, monks, it might occur to that man: 'I am filled with lust for that woman, with mind bound in love, with acute desire, with acute longing. Having seen that woman standing together with another man, conversing, joking, laughing, sorrow, lamentation, suffering, displeasure, and anguish arise in me. What if I were to abandon the desire and lust I have for that woman?' He would abandon the desire and lust for that woman. He might see that woman at a later time standing together with another man, conversing, joking, laughing. What do you think, monks, would sorrow, lamentation, suffering, displeasure, and anguish arise in that man having seen that woman standing together with another man, conversing, joking, laughing?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, that man is without lust for that woman. Therefore, having seen that woman standing together with another man, conversing, joking, laughing, sorrow, lamentation, suffering, displeasure, and anguish would not arise."
"Just so, monks, a monk does not indeed oppress himself with suffering when he is not oppressed, and he does not abandon righteous happiness, and he is not infatuated with that happiness. He thus understands: 'For me, striving with activity regarding this source of suffering, through striving with activity there is dispassion; but for me, looking on with equanimity regarding this source of suffering, developing equanimity, there is dispassion.' He strives with activity there regarding whatever source of suffering for which, striving with activity, through striving with activity there is dispassion; but he develops equanimity there regarding whatever source of suffering for which, looking on with equanimity, developing equanimity, there is dispassion. For that one, striving with activity regarding that source of suffering, through striving with activity there is dispassion - thus for him that suffering is worn away. For that one, looking on with equanimity regarding that source of suffering, developing equanimity, there is dispassion - thus for him that suffering is worn away. Thus also, monks, exertion is fruitful, striving is fruitful.
12. "Furthermore, monks, a monk considers thus: 'When I dwell comfortably, unwholesome mental states increase and wholesome mental states decline; but when I strive with difficulty, unwholesome mental states decline and wholesome mental states increase. What if I were to strive with difficulty?' He strives with difficulty. As he strives with difficulty, unwholesome mental states decline and wholesome mental states increase. He does not at a later time strive with difficulty. What is the reason for this? For that monk, monks, for whatever purpose he would strive with difficulty, that purpose has been achieved for him. Therefore he does not at a later time strive with difficulty. Just as, monks, a fletcher heats an arrow over two firebrands, scorches it, makes it straight and workable. When, monks, the fletcher's arrow has been heated over two firebrands, scorched, made straight and workable, that fletcher does not at a later time heat the arrow over two firebrands, scorch it, make it straight and workable. What is the reason for this? For that fletcher, monks, for whatever purpose he would heat the arrow over two firebrands, scorch it, make it straight and workable, that purpose has been achieved for him. Therefore the fletcher does not at a later time heat the arrow over two firebrands, scorch it, make it straight and workable. Just so, monks, a monk considers thus: 'When I dwell comfortably, unwholesome mental states increase and wholesome mental states decline; but when I strive with difficulty, unwholesome mental states decline and wholesome mental states increase. What if I were to strive with difficulty?' He strives with difficulty. As he strives with difficulty, unwholesome mental states decline and wholesome mental states increase. He does not at a later time strive with difficulty. What is the reason for this? For that monk, monks, for whatever purpose he would strive with difficulty, that purpose has been achieved for him. Therefore he does not at a later time strive with difficulty. Thus also, monks, exertion is fruitful, striving is fruitful.
13. "Furthermore, monks, here a Truth-finder arises in the world, a Worthy One, a One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One. He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. A householder, or a householder's son, or one reborn in some other family, hears that Teaching. Having heard that Teaching, he gains faith in the Truth-finder. Endowed with that acquisition of faith, he considers thus: 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' At a later time, having abandoned a small or a large mass of wealth, having abandoned a small or a large circle of relatives, he shaves off his hair and beard, puts on ochre robes, and goes forth from home into homelessness.
14. "Having thus gone forth, having attained the training and way of life of monks, having abandoned the killing of living beings, he abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells in purity through non-stealing. Having abandoned unchaste conduct, he lives the holy life, keeping far away, abstaining from sexual intercourse, which is a village practice. Having abandoned false speech, he abstains from false speech; he speaks the truth, is devoted to truth, reliable, trustworthy, not a deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; having heard something here, he does not repeat it elsewhere to divide these people, nor having heard something elsewhere does he repeat it here to divide those people - Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. He abstains from damaging seed and plant life. He eats only one meal a day, abstaining from eating at night, abstaining from food at improper times. He abstains from watching dancing, singing, music and shows. He abstains from wearing garlands, using perfumes, cosmetics, ornaments and decorations. He abstains from high and luxurious beds. He abstains from accepting gold and silver. He abstains from accepting raw grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting fowl and swine. He abstains from accepting elephants, cattle, horses and mares. He abstains from accepting fields and land. He abstains from running messages and errands. He abstains from buying and selling. He abstains from using false weights, false metals, and false measures. He abstains from cheating, deceiving, fraud and crooked dealings. He abstains from cutting, killing, imprisoning, highway robbery, plunder and violence.
"He is content with a robe for tending the body, with almsfood for tending the belly. Wherever he goes, he goes having taken only these with him. Just as a winged bird, wherever it flies, flies with its wings as its only burden, just so a monk is content with a robe for tending the body, with almsfood for tending the belly; wherever he goes, he goes having taken only these with him. He, endowed with this noble aggregate of morality, experiences internally a blameless happiness.
15. He, having seen a form with the eye, is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the eye-faculty, he commits to restraint of the eye-faculty. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc. Having touched a tangible object with the body... etc... Having cognised a mental object with the mind, he is not one who grasps at signs, nor one who grasps at features. Since, if he were to dwell with the mind faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon him, he proceeds to restrain it, he guards the mind faculty, he commits to restraint of the mind faculty. He, endowed with this noble restraint of the faculties, experiences internally an untainted happiness.
"He acts with full awareness when going forward and returning, acts with full awareness when looking ahead and looking aside, acts with full awareness when bending and stretching, acts with full awareness when wearing the double robe, bowl and robes, acts with full awareness when eating, drinking, chewing and tasting, acts with full awareness when defecating and urinating, acts with full awareness when walking, standing, sitting, sleeping, waking, speaking and remaining silent.
16. "He, endowed with this noble aggregate of morality, endowed with this noble restraint of the faculties, endowed with this noble mindfulness and full awareness, resorts to a secluded lodging - a forest, the root of a tree, a mountain, a grotto, a mountain cave, a cemetery, a deep forest, an open space, a heap of straw. He, after the meal, having returned from his alms round, sits down, folding his legs crosswise, directing his body upright, having established mindfulness in front of him. He, having abandoned covetousness in the world, dwells with a mind free from covetousness; he purifies the mind of covetousness. Having abandoned anger and malice, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings; he purifies the mind of anger and malice. Having abandoned sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware; he purifies the mind of sloth and torpor. Having abandoned restlessness and remorse, he dwells unagitated, with a mind internally calmed; he purifies the mind of restlessness and remorse. Having abandoned sceptical doubt, he dwells as one who has crossed over doubt, without uncertainty regarding wholesome mental states; he purifies the mind of sceptical doubt.
He, having abandoned these five mental hindrances, impurities of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Thus also, monks, exertion is fruitful, striving is fruitful.
"Furthermore, monks, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. Thus also, monks, exertion is fruitful, striving is fruitful.
"Furthermore, monks, with the fading away of rapture, a monk dwells equanimous, mindful and fully aware, and experiences happiness with the body. That which the noble ones declare - 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. Thus also, monks, exertion is fruitful, striving is fruitful.
"Furthermore, monks, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, a monk enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity. Thus also, monks, exertion is fruitful, striving is fruitful.
17. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of recollecting past lives. He recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there. There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. Thus also, monks, exertion is fruitful, striving is fruitful.
18. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he inclines the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. Thus also, monks, exertion is fruitful, striving is fruitful.
19. "When the mind is thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, he directs and inclines the mind towards the knowledge of the elimination of mental corruptions. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' He understands as it really is: 'These are the mental corruptions'; he understands as it really is: 'This is the origin of mental corruptions'; he understands as it really is: 'This is the cessation of mental corruptions'; he understands as it really is: 'This is the practice leading to the cessation of mental corruptions.' For one knowing thus, seeing thus, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' Thus also, monks, exertion is fruitful, striving is fruitful. Thus speaking, monks, are the Truth-finders. For the Truth-finders who speak thus, monks, ten reasonable grounds for praise come.
20. "If, monks, beings experience pleasure and pain caused by what was done in the past; certainly, monks, the Truth-finder was a doer of good deeds in the past, since he now feels such pleasant feelings without mental corruptions. If, monks, beings experience pleasure and pain because of the creation by a lord; certainly, monks, the Truth-finder was created by a good lord, since he now feels such pleasant feelings without mental corruptions. If, monks, beings experience pleasure and pain because of circumstance; certainly, monks, the Truth-finder has good circumstance, since he now feels such pleasant feelings without mental corruptions. If, monks, beings experience pleasure and pain because of rebirth; certainly, monks, the Truth-finder has good rebirth, since he now feels such pleasant feelings without mental corruptions. If, monks, beings experience pleasure and pain because of exertion in the present life; certainly, monks, the Truth-finder has good exertion in the present life, since he now feels such pleasant feelings without mental corruptions.
"If, monks, beings experience pleasure and pain caused by what was done in the past, the Truth-finder is praiseworthy; but if beings do not experience pleasure and pain caused by what was done in the past, the Truth-finder is praiseworthy. If, monks, beings experience pleasure and pain because of the creation by a lord, the Truth-finder is praiseworthy; but if beings do not experience pleasure and pain because of the creation by a lord, the Truth-finder is praiseworthy. If, monks, beings experience pleasure and pain because of circumstance, the Truth-finder is praiseworthy; but if beings do not experience pleasure and pain because of circumstance, the Truth-finder is praiseworthy. If, monks, beings experience pleasure and pain because of rebirth, the Truth-finder is praiseworthy; but if beings do not experience pleasure and pain because of rebirth, the Truth-finder is praiseworthy. If, monks, beings experience pleasure and pain because of exertion in the present life, the Truth-finder is praiseworthy; but if beings do not experience pleasure and pain because of exertion in the present life, the Truth-finder is praiseworthy. Thus speaking, monks, are the Truth-finders. For the Truth-finders who speak thus, monks, these ten reasonable grounds for praise come."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse at Devadaha is concluded as first.