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, he addressed the bhikkhus thus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“yebhuyyena, bhikkhave, sattā evaṅkāmā evaṁchandā evaṁadhippāyā: ‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṁ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyun’ti. Tesaṁ, bhikkhave, sattānaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Tatra tumhe, bhikkhave, kaṁ hetuṁ paccethā”ti?
“For the most part, bhikkhus, beings have such desires, such wishes, and such intentions: ‘Oh, if only unwished for, undesirable, and disagreeable things would |decrease::decline [parihāyati]|, and wished for, desirable, and agreeable things would |increase more and more::keep growing [abhivaḍḍhati]|!’ But for these beings with such desires, wishes, and intentions, unwished for, undesirable, and disagreeable things increase more and more, while wished for, desirable, and agreeable things decrease. What do you see as the cause for this, bhikkhus?”
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would clarify the meaning of this statement.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then listen, bhikkhus, and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One then said this:
“Idha, bhikkhave, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.
“Here, bhikkhus, an |uninstructed::uninitiated, untaught, untrained [assutavant]| ordinary person, |who has no regard for::lit. who has not seen [adassāvī]| the Noble Ones and is unskilled and untrained in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| of the Noble Ones; who has no regard for the persons of integrity, and is unskilled and untrained in the Dhamma of the persons of integrity—does not know the things |to be practiced::to be undertaken [sevitabba]| and does not know the things not to be practiced, does not know the things |to be associated with::to be adhered to [bhajitabba]| and does not know the things not to be associated with. Not knowing the things to be practiced and not knowing the things not to be practiced, not knowing the things to be associated with and not knowing the things not to be associated with, he practices the things not to be practiced and does not practice the things to be practiced, he associates with the things not to be associated with and does not associate with the things to be associated with. For him, practicing the things not to be practiced and not practicing the things to be practiced, associating with the things not to be associated with and not associating with the things to be associated with, unwished for, undesirable, and disagreeable things increase more and more, while wished for, desirable, and agreeable things decrease. Why is that? Such is the case, bhikkhus, for one who is |ignorant::lit. who doesn’t know [aviddasu]|.
Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.
A learned disciple of the Noble Ones, bhikkhus, who has regard for the Noble Ones and is skilled and trained in the Dhamma of the Noble Ones; who has regard for the persons of integrity and is skilled and trained in the Dhamma of the persons of integrity—knows the things to be practiced and knows the things not to be practiced, knows the things to be associated with and knows the things not to be associated with. Knowing the things to be practiced and knowing the things not to be practiced, knowing the things to be associated with and knowing the things not to be associated with, he does not practice the things not to be practiced and practices the things to be practiced, he does not associate with the things not to be associated with and associates with the things to be associated with. For him, not practicing the things not to be practiced and practicing the things to be practiced, not associating with the things not to be associated with and associating with the things to be associated with, unwished for, undesirable, and disagreeable things decrease, while wished for, desirable, and agreeable things increase more and more. Why is that? Such is the case, bhikkhus, for one who is |wise::lit. who knows [viddasu]|.
Four Cases of Taking Up Practices
Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ; atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ; atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ; atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
Bhikkhus, there are four cases of |taking up practices::committing to actions, habitually engaging in things [dhammasamādānā]|. What are the four? 1.) There is the case of taking up practices that is pleasant now but ripens as |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| 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::contentment, ease, happiness [sukha]| 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.
How the Ignorant Take Up Practices
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti. Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.
1.) Therein, bhikkhus, regarding the taking up of practices that is painful now and ripens as suffering in the future, one who is ignorant and immersed in ignorance does not understand it as it really is: ‘This taking up of practices is painful now and ripens as suffering in the future.’ Being ignorant, immersed in ignorance, and not understanding it as it really is, he practices it and does not avoid it. For him, practicing it and not avoiding it, unwished for, undesirable, and disagreeable things increase more and more, while wished for, desirable, and agreeable things decrease. Why is that? Such is the case, bhikkhus, for one who is ignorant.
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: ‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti. Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti. Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.
2.) Therein, bhikkhus, regarding the taking up of practices that is pleasant now but ripens as suffering in the future, one who is ignorant and immersed in ignorance does not understand it as it really is: ‘This taking up of practices is pleasant now but ripens as suffering in the future.’ Being ignorant, immersed in ignorance, and not understanding it as it really is, he practices it and does not avoid it. For him, practicing it and not avoiding it, unwished for, undesirable, and disagreeable things increase more and more, while wished for, desirable, and agreeable things decrease. Why is that? Such is the case, bhikkhus, for one who is ignorant.
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti. Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti. Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.
3.) Therein, bhikkhus, regarding the taking up of practices that is painful now but ripens as a pleasant abiding in the future, one who is ignorant and immersed in ignorance does not understand it as it really is: ‘This taking up of practices is painful now but ripens as a pleasant abiding in the future.’ Being ignorant, immersed in ignorance, and not understanding it as it really is, he does not practice it and avoids it. For him, not practicing it and avoiding it, unwished for, undesirable, and disagreeable things increase more and more, while wished for, desirable, and agreeable things decrease. Why is that? Such is the case, bhikkhus, for one who is ignorant.
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: ‘idaṁ kho dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākan’ti. Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti. Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.
4.) Therein, bhikkhus, regarding the taking up of practices that is pleasant now and ripens as a pleasant abiding in the future, one who is ignorant and immersed in ignorance does not understand it as it really is: ‘This taking up of practices is pleasant now and ripens as a pleasant abiding in the future.’ Being ignorant, immersed in ignorance, and not understanding it as it really is, he does not practice it and avoids it. For him, not practicing it and avoiding it, unwished for, undesirable, and disagreeable things increase more and more, while wished for, desirable, and agreeable things decrease. Why is that? Such is the case, bhikkhus, for one who is ignorant.
How the Wise Take Up Practices
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ na sevati, taṁ parivajjeti. Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.
1.) Therein, bhikkhus, regarding the taking up of practices that is painful now and ripens as suffering in the future, one who is wise and has attained true knowledge understands it as it really is: ‘This taking up of practices is painful now and ripens as suffering in the future.’ Being wise, having attained true knowledge, and understanding it as it really is, he does not practice it and avoids it. For him, not practicing it and avoiding it, unwished for, undesirable, and disagreeable things decrease, while wished for, desirable, and agreeable things increase more and more. Why is that? Such is the case, bhikkhus, for one who is wise.
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: ‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti. Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ na sevati, taṁ parivajjeti. Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.
2.) Therein, bhikkhus, regarding the taking up of practices that is pleasant now but ripens as suffering in the future, one who is wise and has attained true knowledge understands it as it really is: ‘This taking up of practices is pleasant now but ripens as suffering in the future.’ Being wise, having attained true knowledge, and understanding it as it really is, he does not practice it and avoids it. For him, not practicing it and avoiding it, unwished for, undesirable, and disagreeable things decrease, while wished for, desirable, and agreeable things increase more and more. Why is that? Such is the case, bhikkhus, for one who is wise.
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti. Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ sevati, taṁ na parivajjeti. Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.
3.) Therein, bhikkhus, regarding the taking up of practices that is painful now but ripens as a pleasant abiding in the future, one who is wise and has attained true knowledge understands it as it really is: ‘This taking up of practices is painful now but ripens as a pleasant abiding in the future.’ Being wise, having attained true knowledge, and understanding it as it really is, he practices it and does not avoid it. For him, practicing it and not avoiding it, unwished for, undesirable, and disagreeable things decrease, while wished for, desirable, and agreeable things increase more and more. Why is that? Such is the case, bhikkhus, for one who is wise.
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: ‘idaṁ kho dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākan’ti. Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ sevati, taṁ na parivajjeti. Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṁ kissa hetu? Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.
4.) Therein, bhikkhus, regarding the taking up of practices that is pleasant now and ripens as a pleasant abiding in the future, one who is wise and has attained true knowledge understands it as it really is: ‘This taking up of practices is pleasant now and ripens as a pleasant abiding in the future.’ Being wise, having attained true knowledge, and understanding it as it really is, he practices it and does not avoid it. For him, practicing it and not avoiding it, unwished for, undesirable, and disagreeable things decrease, while wished for, desirable, and agreeable things increase more and more. Why is that? Such is the case, bhikkhus, for one who is wise.
Ripens as Suffering in the Future
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.
1.) And what, bhikkhus, is the taking up of practices that is painful now and ripens as suffering in the future? Here, bhikkhus, someone |kills living beings::destroys life [pāṇātipātī]| accompanied by pain and |displeasure::a negative state of mind; disagreeable feeling or unease born of mental contact, mental pain [domanassa]|, and experiences pain and displeasure conditioned by killing living beings; he |takes what is not given::steals [adinnādāyī]| accompanied by pain and displeasure, and experiences pain and displeasure conditioned by taking what is not given; he |engages in sexual misconduct::is adulterous [kāmesumicchācārī]| accompanied by pain and displeasure, and experiences pain and displeasure conditioned by sexual misconduct; he |speaks falsely::who lies [musāvādī]| accompanied by pain and displeasure, and experiences pain and displeasure conditioned by false speech; he |speaks divisively::slanderous, defamatory, malicious speech [pisuṇavāca]| accompanied by pain and displeasure, and experiences pain and displeasure conditioned by divisive speech; he |speaks harshly::abusive, rude, or unkind way of speaking [pharusāvāca]| accompanied by pain and displeasure, and experiences pain and displeasure conditioned by harsh speech; he engages in |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]| accompanied by pain and displeasure, and experiences pain and displeasure conditioned by frivolous chatter; he is with |intense craving::is greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]| accompanied by pain and displeasure, and experiences pain and displeasure conditioned by intense craving; he is |with a malicious mind::evil-minded, hateful [byāpannacitta]| accompanied by pain and displeasure, and experiences pain and displeasure conditioned by ill will; he holds |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]| accompanied by pain and displeasure, and experiences pain and displeasure conditioned by wrong view. With the breakup of the body, after death, he is reborn in a state of loss, in a bad destination, in a |realm of downfall::realm of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. This is called, bhikkhus, the taking up of practices that is painful now and ripens as suffering in the future.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.
2.) And what, bhikkhus, is the taking up of practices that is pleasant now but ripens as suffering in the future? Here, bhikkhus, someone kills living beings accompanied by happiness and |pleasure::a positive state of mind; agreeable feeling born of mental contact, mental happiness [somanassa]|, and experiences happiness and pleasure conditioned by killing living beings; he takes what is not given accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by taking what is not given; he engages in sexual misconduct accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by sexual misconduct; he speaks falsely accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by false speech; he speaks divisively accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by divisive speech; he speaks harshly accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by harsh speech; he engages in frivolous chatter accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by frivolous chatter; he is with intense craving accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by intense craving; he is with a malicious mind accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by ill will; he holds wrong view accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by wrong view. With the breakup 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, bhikkhus, the taking up of practices that is pleasant now but ripens as suffering in the future.
Ripens as a Pleasant Abiding in the Future
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.
3.) And what, bhikkhus, is the taking up of practices that is painful now but ripens as a pleasant abiding in the future? Here, bhikkhus, someone abstains from killing living beings accompanied by pain and displeasure, and experiences pain and displeasure conditioned by abstaining from killing living beings; he abstains from taking what is not given accompanied by pain and displeasure, and experiences pain and displeasure conditioned by abstaining from taking what is not given; he abstains from sexual misconduct accompanied by pain and displeasure, and experiences pain and displeasure conditioned by abstaining from sexual misconduct; he abstains from false speech accompanied by pain and displeasure, and experiences pain and displeasure conditioned by abstaining from false speech; he abstains from divisive speech accompanied by pain and displeasure, and experiences pain and displeasure conditioned by abstaining from divisive speech; he abstains from harsh speech accompanied by pain and displeasure, and experiences pain and displeasure conditioned by abstaining from harsh speech; he abstains from frivolous chatter accompanied by pain and displeasure, and experiences pain and displeasure conditioned by abstaining from frivolous chatter; he is without intense craving accompanied by pain and displeasure, and experiences pain and displeasure conditioned by being without intense craving; he is with a mind free of malice accompanied by pain and displeasure, and experiences pain and displeasure conditioned by having a mind free of malice; he holds right view accompanied by pain and displeasure, and experiences pain and displeasure conditioned by right view. With the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. This is called, bhikkhus, the taking up of practices that is painful now but ripens as a pleasant abiding in the future.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti; sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Idaṁ, vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. Imāni kho, bhikkhave, cattāri dhammasamādānāni.
4.) And what, bhikkhus, is the taking up of practices that is pleasant now and ripens as a pleasant abiding in the future? Here, bhikkhus, someone abstains from killing living beings accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by abstaining from killing living beings; he abstains from taking what is not given accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by abstaining from taking what is not given; he abstains from sexual misconduct accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by abstaining from sexual misconduct; he abstains from false speech accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by abstaining from false speech; he abstains from divisive speech accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by abstaining from divisive speech; he abstains from harsh speech accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by abstaining from harsh speech; he abstains from frivolous chatter accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by abstaining from frivolous chatter; he is without intense craving accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by being without intense craving; he is with a mind free of malice accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by having a mind free of malice; he holds right view accompanied by happiness and pleasure, and experiences happiness and pleasure conditioned by right view. With the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. This is called, bhikkhus, the taking up of practices that is pleasant now and ripens as a pleasant abiding in the future.
Four Similes
Seyyathāpi, bhikkhave, tittakālābu visena saṁsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, ayaṁ tittakālābu visena saṁsaṭṭho, sace ākaṅkhasi piva. Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. So taṁ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṁ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.
1.) Suppose, bhikkhus, a bitter gourd were mixed with poison. Then a man would come along, wishing to live, not wishing to die, desiring happiness, averse to suffering. They would say to him: ‘Good man, this bitter gourd is mixed with poison; drink it if you wish. While drinking, it will not please you with its appearance, its aroma, and its flavor; but by drinking it, you will meet with death or deadly suffering.’ Without reflecting, he would drink it—he would not reject it. While drinking, it would not please him with its appearance, its aroma, and its flavor; and by drinking it, he would meet with death or deadly suffering. I say this taking up of practices is like this simile, bhikkhus: the taking up of practices that is painful now and ripens as suffering in the future.
Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṁsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, ayaṁ āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṁsaṭṭho, sace ākaṅkhasi piva. Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. So taṁ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṁ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.
2.) Suppose, bhikkhus, there was a bronze cup of beverage—delightful in appearance, aromatic, and full of flavor—but it was mixed with poison. Then a man would come along, wishing to live, not wishing to die, desiring happiness, averse to suffering. They would say to him: ‘Good man, this bronze cup of beverage is delightful in appearance, aromatic, and full of flavor, but it is mixed with poison. Drink it if you wish. While drinking, it will please you with its appearance, its aroma, and its flavor; but by drinking it, you will meet with death or deadly suffering.’ Without reflecting, he would drink it—he would not reject it. While drinking, it would please him with its appearance, its aroma, and its flavor; and by drinking it, he would meet with death or deadly suffering. I say this taking up of practices is like this simile, bhikkhus: the taking up of practices that is pleasant now but ripens as suffering in the future.
Seyyathāpi, bhikkhave, pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ. Atha puriso āgaccheyya paṇḍukarogī. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, idaṁ pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṁ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.
3.) Suppose, bhikkhus, fermented urine were mixed with various medicines. Then a man |suffering from jaundice::lit. with yellow disease [paṇḍukarogī]| would come along. They would say to him: ‘Good man, this fermented urine is mixed with various medicines; drink it if you wish. While drinking, it will not please you with its appearance, its aroma, and its flavor; but by drinking it, you will be well.’ After reflecting, he would drink it—he would not reject it. While drinking, it would not please him with its appearance, its aroma, and its flavor; but by drinking it, he would be well. I say this taking up of practices is like this simile, bhikkhus: the taking up of practices that is painful now but ripens as a pleasant abiding in the future.
Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ. Atha puriso āgaccheyya lohitapakkhandiko. Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, idaṁ dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṁ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.
4.) Suppose, bhikkhus, curd, honey, ghee, and molasses were mixed together. Then a man |suffering from dysentery::ill with bloody diarrhoea [lohitapakkhandika]| would come along. They would say to him: ‘Good man, this curd, honey, ghee, and molasses are mixed together; drink it if you wish. While drinking, it will please you with its appearance, its aroma, and its flavor; and by drinking it, you will be well.’ After reflecting, he would drink it—he would not reject it. While drinking, it would please him with its appearance, its aroma, and its flavor; and by drinking it, he would be well. I say this taking up of practices is like this simile, bhikkhus: the taking up of practices that is pleasant now and ripens as a pleasant abiding in the future.
Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā”ti.
Just as, bhikkhus, in the last month of the rainy season, during the autumn time, when the sky is clear and free from clouds, the sun—ascending and dispelling all the |darkness::gloom [tamagata]| spread across the sky—shines forth, radiates heat, and illuminates brightly; so too, bhikkhus, this taking up of practices that is pleasant now and ripens as a pleasant abiding in the future, dispelling the opposing doctrines of other ordinary ascetics and brahmins, shines forth, radiates heat, and illuminates brightly.”
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.