Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ; atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ; atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ; atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
“There are four cases of taking up practices. What are the four? 1.) There is the case of taking up practices that is pleasant now but ripens as suffering in the future. 2.) There is the case of taking up practices that is painful now and ripens as suffering in the future. 3.) There is the case of taking up practices that is painful now but ripens as a pleasant abiding in the future. 4.) There is the case of taking up practices that is pleasant now and ripens as a pleasant abiding in the future.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘natthi kāmesu doso’ti. Te kāmesu pātabyataṁ āpajjanti. Te kho moḷibaddhāhi paribbājikāhi paricārenti. Te evamāhaṁsu: ‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṁ āpajjanti. Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṁsu: ‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti, ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.
1.) What, is the case of taking up practices that is pleasant now but ripens as suffering in the future? There are certain ascetics and brahmins who hold this doctrine and view: ‘There is no blame in sensual pleasures.’ They plunge into sensual pleasures and consort with female wanderers who wear their hair bound up in a topknot. They say thus: ‘What future danger do these respected ascetics and brahmins see in sensual pleasures when they speak of abandoning sensual pleasures and describe the full understanding of sensual pleasures? Pleasant is the touch of this female wanderer’s tender, soft, delicate arm.’ Thus, they plunge into sensual pleasures. Having plunged into sensual pleasures, at the breaking up of the body, after death, they are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. There they experience painful, agonizing, piercing feelings. Then they exclaim: ‘This is the future danger those respected ascetics and brahmins saw in sensual pleasures when they spoke of abandoning sensual pleasures and described the full understanding of sensual pleasures. For it is by reason of sensual pleasures, owing to sensual pleasures, that we are now experiencing painful, agonizing, piercing feelings.’
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse māluvāsipāṭikā phaleyya. Atha kho taṁ, bhikkhave, māluvābījaṁ aññatarasmiṁ sālamūle nipateyya. Atha kho, bhikkhave, yā tasmiṁ sāle adhivatthā devatā sā bhītā saṁviggā santāsaṁ āpajjeyya. Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṁ samassāseyyuṁ: ‘mā bhavaṁ bhāyi, mā bhavaṁ bhāyi; appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā’ti. Atha kho taṁ, bhikkhave, māluvābījaṁ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṁ, na upacikā uṭṭhaheyyuṁ, bījañca panassa taṁ pāvussakena meghena abhippavuṭṭhaṁ sammadeva viruheyya. Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṁ sālaṁ upaniseveyya. Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa: ‘kiṁsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ: “mā bhavaṁ bhāyi mā bhavaṁ bhāyi, appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā”ti; sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti. Sā taṁ sālaṁ anuparihareyya. Sā taṁ sālaṁ anupariharitvā upari viṭabhiṁ kareyya. Upari viṭabhiṁ karitvā oghanaṁ janeyya. Oghanaṁ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa: ‘idaṁ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ: “mā bhavaṁ bhāyi mā bhavaṁ bhāyi, appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ abījaṁ vā panassā”ti. Yañcāhaṁ māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti.
“Suppose that in the last month of the hot season, the seed pod of a māluvā creeper were to ripen and fall at the foot of a Sal tree. Then, the deity dwelling in that Sal tree would become frightened, agitated, and alarmed; but then that Sal tree inhabiting deity would be consoled by its friends, companions, kin and relatives—by the deities of groves, the deities of forests, the deities of trees, and the deities inhabiting medicinal herbs, grasses, and forest plants—who would assemble and reassure it, saying: ‘Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish.’ Yet, it happens that neither does a peacock swallow it, nor does a deer eat it, nor does a wildfire burn it, nor does a woodsman uproot it, nor do termites destroy it, and the seed, drenched by the rain of the monsoon clouds, sprouts and takes root. Then, that māluvā creeper, tender, soft, and delicate, extends itself around the Sal tree. Then, the deity dwelling in that Sal tree reflects: ‘Seeing what future danger in the māluvā creeper seed did my friends, companions, kin, and relatives—the deities of groves, the deities of forests, the deities of trees, and the deities residing in herbs, grasses, and forest plants—assemble and console me, saying: “Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish.” Pleasant is the touch of this tender, soft, and delicate māluvā creeper.’ Then, that māluvā creeper gradually overgrows the Sal tree. Having overgrown the Sal tree, it forms a canopy above it, produces a dense tangle, and weighs it down. Weighed down by the creeper, the large and massive branches of the Sal tree split and break apart. Then, the deity dwelling in that Sal tree laments: ‘Indeed, this is why my friends, companions, kin, and relatives—the deities of groves, the deities of forests, the deities of trees, and the deities residing in herbs, grasses, and forest plants—seeing future danger in the parasitic māluvā creeper seed, assembled and consoled me, saying: “Do not be afraid, good sir! Do not be afraid! Perhaps a peacock will swallow that seed, or a deer will eat it, or a wildfire will burn it, or a woodsman will uproot it, or termites will destroy it, or perhaps the seed itself will perish.” But because of this parasitic māluvā creeper seed, I now experience painful, agonizing, piercing feelings.’
Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino ‘natthi kāmesu doso’ti. Te kāmesu pātabyataṁ āpajjanti. Te moḷibaddhāhi paribbājikāhi paricārenti. Te evamāhaṁsu: ‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti. Te kāmesu pātabyataṁ āpajjanti. Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṁsu: ‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti. Ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.
So too, there are certain ascetics and brahmins who hold this doctrine and view: ‘There is no blame in sensual pleasures.’ They plunge into sensual pleasures and consort with female wanderers who wear their hair bound up in a topknot. They say thus: ‘What future danger do these respected ascetics and brahmins see in sensual pleasures when they speak of abandoning sensual pleasures and describe the full understanding of sensual pleasures? Pleasant is the touch of this female wanderer’s tender, soft, delicate arm.’ Thus, they plunge into sensual pleasures. Having plunged into sensual pleasures, at the breaking up of the body, after death, they are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. There they experience painful, agonizing, piercing feelings. Then they exclaim: ‘This is the future danger those respected ascetics and brahmins saw in sensual pleasures when they spoke of abandoning sensual pleasures and described the full understanding of sensual pleasures. For it is by reason of sensual pleasures, owing to sensual pleasures, that we are now experiencing painful, agonizing, piercing feelings.’ This is called the case of taking up practices that is pleasant now but ripens as suffering in the future.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko. Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti. Ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
2.) What is a case of taking up practices that is painful now and ripens as suffering in the future? Here, someone becomes a naked ascetic, rejects social norms, licks their hands, does not respond when called, does not stop when asked, does not accept food brought or food specially made and does not consent to an invitation for a meal. He receives nothing from a pot, from a bowl, inside a doorway, near a stick, near a club, from two eating together, from a pregnant woman, from a nursing woman, from a woman in the midst of men, from where food is advertised to be distributed, from where a dog is waiting, from where flies are buzzing. He does not eat fish or meat, does not drink alcohol, fermented liquor, or sour gruel. He keeps to one house, to one morsel; he keeps to two houses, to two morsels... he keeps to seven houses, to seven morsels. He sustains himself on one handful, or two handfuls, up to seven handfuls a day. He takes food once a day, once every two days... once every seven days; thus even up to once every fortnight, he dwells pursuing the practice of taking food at stated intervals.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.
He subsists on raw greens, or on wild millet, or on wild red rice, or on bark parings, or on water plants and slime, or on rice husk powder, or on rice water and pot scum, or on ground sesame, or on grass, or on cow dung. He sustains himself on forest roots and fruits, and eats only naturally occurring fruit.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti, āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṁ kappeti, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.
He wears garments made of hemp, hemp-mixed cloth, shrouds, refuse rags, tree bark, antelope hides, strips of antelope hide, woven kusa grass, bark fiber, strips of wood, human hair blankets, horsehair blankets, or owl feathers. He plucks out his hair and beard and is devoted to the practice of plucking them out. He remains continuously standing, rejecting seats. He practices squatting as an ascetic discipline, remaining devoted to the squatting posture. He sleeps on a bed of thorns. He bathes three times daily, engaging in ritual bathing. Thus, in various ways, he is devoted to the practice of torturing and mortifying the body. Having done so, at the breaking up of the body, after death, he is reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. This is called the case of taking up practices that is painful now and ripens as suffering in the future.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.
3.) What is a case of taking up practices that is painful now but ripen as a pleasant abiding in the future? Here, someone is with a strong lustful disposition, and he frequently experiences pain and displeasure born from lust. He is with a strong aversive disposition, and he frequently experiences pain and displeasure born from hatred. He is with a strong deluded disposition, and he frequently experiences pain and displeasure born from delusion. Yet, despite the pain, despite the displeasure, even with tears streaming down his face, crying, he lives the complete and purified spiritual life. Having done so, at the breaking up of the body, after death, he is reborn in a good destination, in the heavenly world. This is called the case of taking up practices that is painful now but ripen as a pleasant abiding in the future.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ? Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.
4.) What is a case of taking up practices that is pleasant now and ripens as a pleasant abiding in the future? Here, someone is not with a strong lustful disposition, so he does not frequently experience pain and displeasure born from lust. He is not with a strong aversive disposition, so he does not frequently experience pain and displeasure born from hatred. He is not with a strong deluded disposition, so he does not frequently experience pain and displeasure born from delusion.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Entirely secluded from sensual pleasures and unwholesome mental states, he enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Further, with the settling of thought and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure.
Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti "upekkhako satimā sukhavihārī"ti tatiyaṁ jhānaṁ upasampajja viharati.
Further, with the fading of desire for uplifting joy, he dwells equanimous, mindful and clearly aware, experiencing pleasure with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. Imāni kho, bhikkhave, cattāri dhammasamādānānī"ti.
With the abandoning of [bodily] pleasure and pain, and with the prior settling down of mental pleasure and displeasure, he enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling. Having done so, at the breaking up of the body, after death, he is reborn in a good destination, in the heavenly world. This is called the case of taking up practices that is pleasant now and ripens as a pleasant abiding in the future.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.