MN 46 The Great Discourse on Taking Up Practices

Medium Discourses Collection 46 – Majjhima Nikāya 46

MN 46 The Great Discourse on Taking Up Practices – Mahādhammasamādānasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, sentient beings typically have the wish, desire, and hope:

“yebhuyyena, bhikkhave, sattā evaṅkāmā evaṁchandā evaṁadhippāyā:

2.2

‘Oh, if only unlikable, undesirable, and disagreeable things would decrease, and likable, desirable, and agreeable things would increase!’

‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṁ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyun’ti.

2.3

But exactly the opposite happens to them.

Tesaṁ, bhikkhave, sattānaṁ evaṅkāmānaṁ evaṁchandānaṁ evaṁadhippāyānaṁ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.

2.4

What do you take to be the reason for this?”

Tatra tumhe, bhikkhave, kaṁ hetuṁ paccethā”ti?

2.5

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The bhikkhū will listen and remember it.”

“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.

2.6

“Well then, bhikkhū, listen and pay close attention, I will speak.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

2.7

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

2.8

The Buddha said this:

Bhagavā etadavoca:

3.1

“Take an uneducated average person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen noble persons, and are neither skilled nor trained in the teaching of the noble persons.

“Idha, bhikkhave, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,

3.2

They don’t know what practices they should cultivate and foster, and what practices they shouldn’t cultivate and foster.

sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti.

3.3

So they cultivate and foster practices they shouldn’t, and don’t cultivate and foster practices they should.

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.

3.4

When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease.

Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.

3.5

Why is that?

Taṁ kissa hetu?

3.6

Because that’s what it’s like for someone who doesn’t know.

Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.

4.1

But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen noble persons, and are skilled and trained in the teaching of the noble persons.

Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,

4.2

They know what practices they should cultivate and foster, and what practices they shouldn’t cultivate and foster.

sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti.

4.3

So they cultivate and foster practices they should, and don’t cultivate and foster practices they shouldn’t.

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.

4.4

When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.

Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.

4.5

Why is that?

Taṁ kissa hetu?

4.6

Because that’s what it’s like for someone who knows.

Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.

5.1

Bhikkhū, there are these four ways of taking up practices.

Cattārimāni, bhikkhave, dhammasamādānāni.

5.2

What four?

Katamāni cattāri?

5.3

There is a way of taking up practices that is painful now and results in future pain.

Atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ;

5.4

There is a way of taking up practices that is pleasant now but results in future pain.

atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ;

5.5

There is a way of taking up practices that is painful now but results in future pleasure.

atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ;

5.6

There is a way of taking up practices that is pleasant now and results in future pleasure.

atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.

6.1

When it comes to the way of taking up practices that is painful now and results in future pain, an ignoramus, without knowing this, doesn’t truly understand:

Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:

6.2

‘This is the way of taking up practices that is painful now and results in future pain.’

‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.

6.3

So instead of avoiding that practice, they cultivate it.

Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti.

6.4

When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease.

Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.

6.5

Why is that?

Taṁ kissa hetu?

6.6

Because that’s what it’s like for someone who doesn’t know.

Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.

7.1

When it comes to the way of taking up practices that is pleasant now and results in future pain, an ignoramus …

Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:

7.2

‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti.

7.3

cultivates it …

Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti.

7.4

and disagreeable things increase …

Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.

7.5

Taṁ kissa hetu?

7.6

Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.

8.1

When it comes to the way of taking up practices that is painful now and results in future pleasure, an ignoramus …

Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:

8.2

‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti.

8.3

doesn’t cultivate it …

Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti.

8.4

and disagreeable things increase …

Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.

8.5

Taṁ kissa hetu?

8.6

Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.

9.1

When it comes to the way of taking up practices that is pleasant now and results in future pleasure, an ignoramus …

Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:

9.2

‘idaṁ kho dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākan’ti.

9.3

doesn’t cultivate it …

Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti.

9.4

and disagreeable things increase …

Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.

9.5

Why is that?

Taṁ kissa hetu?

9.6

Because that’s what it’s like for someone who doesn’t know.

Evañhetaṁ, bhikkhave, hoti yathā taṁ aviddasuno.

10.1

When it comes to the way of taking up practices that is painful now and results in future pain, a wise person, knowing this, truly understands:

Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:

10.2

‘This is the way of taking up practices that is painful now and results in future pain.’

‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.

10.3

So instead of cultivating that practice, they avoid it.

Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ na sevati, taṁ parivajjeti.

10.4

When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.

Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.

10.5

Why is that?

Taṁ kissa hetu?

10.6

Because that’s what it’s like for someone who knows.

Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.

11.1

When it comes to the way of taking up practices that is pleasant now and results in future pain, a wise person …

Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:

11.2

‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti.

11.3

doesn’t cultivate it …

Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ na sevati, taṁ parivajjeti.

11.4

and agreeable things increase …

Tassa taṁ asevato, taṁ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.

11.5

Taṁ kissa hetu?

11.6

Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.

12.1

When it comes to the way of taking up practices that is painful now and results in future pleasure, a wise person …

Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:

12.2

‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti.

12.3

cultivates it …

Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ sevati, taṁ na parivajjeti.

12.4

and agreeable things increase …

Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.

12.5

Taṁ kissa hetu?

12.6

Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.

13.1

When it comes to the way of taking up practices that is pleasant now and results in future pleasure, a wise person, knowing this, truly understands:

Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:

13.2

‘This is the way of taking up practices that is pleasant now and results in future pleasure.’

‘idaṁ kho dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākan’ti.

13.3

So instead of avoiding that practice, they cultivate it.

Taṁ vidvā vijjāgato yathābhūtaṁ pajānanto taṁ sevati, taṁ na parivajjeti.

13.4

When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.

Tassa taṁ sevato, taṁ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.

13.5

Why is that?

Taṁ kissa hetu?

13.6

Because that’s what it’s like for someone who knows.

Evañhetaṁ, bhikkhave, hoti yathā taṁ viddasuno.

14.1

And what is the way of taking up practices that is painful now and results in future pain?

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ?

14.2

It’s when someone in pain and sadness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pain and sadness.

Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

14.3

sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

14.4

sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

14.5

sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

14.6

sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

14.7

sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

14.8

sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

14.9

sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

14.10

sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

14.11

sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti.

14.12

And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

14.13

This is called the way of taking up practices that is painful now and results in future pain.

Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.

15.1

And what is the way of taking up practices that is pleasant now but results in future pain?

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ?

15.2

It’s when someone with pleasure and happiness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pleasure and happiness.

Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

15.3

sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

15.4

sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

15.5

sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

15.6

sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

15.7

sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

15.8

sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

15.9

sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

15.10

sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

15.11

sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti.

15.12

But when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

15.13

This is called the way of taking up practices that is pleasant now but results in future pain.

Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.

16.1

And what is the way of taking up practices that is painful now but results in future pleasure?

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ?

16.2

It’s when someone in pain and sadness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pain and sadness.

Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

16.3

sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

16.4

sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

16.5

sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

16.6

sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

16.7

sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

16.8

sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

16.9

sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

16.10

sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;

16.11

sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti.

16.12

But when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

16.13

This is called the way of taking up practices that is painful now but results in future pleasure.

Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.

17.1

And what is the way of taking up practices that is pleasant now and results in future pleasure?

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ?

17.2

It’s when someone with pleasure and happiness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pleasure and happiness.

Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

17.3

sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

17.4

sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

17.5

sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

17.6

sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

17.7

sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

17.8

sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

17.9

sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

17.10

sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti;

17.11

sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṁ somanassaṁ paṭisaṁvedeti.

17.12

And when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

17.13

This is called the way of taking up practices that is pleasant now and results in future pleasure.

Idaṁ, vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.

17.14

These are the four ways of taking up practices.

Imāni kho, bhikkhave, cattāri dhammasamādānāni.

18.1

Suppose there was some bitter gourd mixed with poison.

Seyyathāpi, bhikkhave, tittakālābu visena saṁsaṭṭho.

18.2

Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.

18.3

They’d say to him:

Tamenaṁ evaṁ vadeyyuṁ:

18.4

‘Here, mister, this is bitter gourd mixed with poison.

‘ambho purisa, ayaṁ tittakālābu visena saṁsaṭṭho,

18.5

Drink it if you like.

sace ākaṅkhasi piva.

18.6

If you drink it, the color, aroma, and flavor will be unappetizing, and it will result in death or deadly pain.’

Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.

18.7

He wouldn’t reject it. Without reflection, he’d drink it.

So taṁ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya.

18.8

The color, aroma, and flavor would be unappetizing, and it would result in death or deadly pain.

Tassa taṁ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

18.9

This is comparable to the way of taking up practices that is painful now and results in future pain, I say.

Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.

19.1

Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.

Seyyathāpi, bhikkhave, āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.

19.2

But it was mixed with poison.

So ca kho visena saṁsaṭṭho.

19.3

Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.

19.4

They’d say to him:

Tamenaṁ evaṁ vadeyyuṁ:

19.5

‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.

‘ambho purisa, ayaṁ āpānīyakaṁso vaṇṇasampanno gandhasampanno rasasampanno.

19.6

But it’s mixed with poison.

So ca kho visena saṁsaṭṭho,

19.7

Drink it if you like.

sace ākaṅkhasi piva.

19.8

If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’

Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.

19.9

He wouldn’t reject it. Without reflection, he’d drink it.

So taṁ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya.

19.10

The color, aroma, and flavor would be appetizing, but it would result in death or deadly pain.

Tassa taṁ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

19.11

This is comparable to the way of taking up practices that is pleasant now and results in future pain, I say.

Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.

20.1

Suppose there was some fermented urine mixed with different medicines.

Seyyathāpi, bhikkhave, pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ.

20.2

Then a man with jaundice would come along.

Atha puriso āgaccheyya paṇḍukarogī.

20.3

They’d say to him:

Tamenaṁ evaṁ vadeyyuṁ:

20.4

‘Here, mister, this is fermented urine mixed with different medicines. Drink it if you like.

‘ambho purisa, idaṁ pūtimuttaṁ nānābhesajjehi saṁsaṭṭhaṁ, sace ākaṅkhasi piva.

20.5

If you drink it, the color, aroma, and flavor will be unappetizing, but after drinking it you will be happy.’

Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti.

20.6

He wouldn’t reject it. After appraisal, he’d drink it.

So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya.

20.7

The color, aroma, and flavor would be unappetizing, but after drinking it he would be happy.

Tassa taṁ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa.

20.8

This is comparable to the way of taking up practices that is painful now and results in future pleasure, I say.

Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.

21.1

Suppose there was some curds, honey, ghee, and molasses all mixed together.

Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ.

21.2

Then a man with dysentery would come along.

Atha puriso āgaccheyya lohitapakkhandiko.

21.3

They’d say to him:

Tamenaṁ evaṁ vadeyyuṁ:

21.4

‘Here, mister, this is curds, honey, ghee, and molasses all mixed together. Drink it if you like.

‘ambho purisa, idaṁ dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṁ saṁsaṭṭhaṁ, sace ākaṅkhasi piva.

21.5

If you drink it, the color, aroma, and flavor will be appetizing, and after drinking it you will be happy.’

Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti.

21.6

He wouldn’t reject it. After appraisal, he’d drink it.

So taṁ paṭisaṅkhāya piveyya, nappaṭinissajjeyya.

21.7

The color, aroma, and flavor would be appetizing, and after drinking it he would be happy.

Tassa taṁ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa.

21.8

This is comparable to the way of taking up practices that is pleasant now and results in future pleasure, I say.

Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.

22.1

It’s like the time after the rainy season when the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.

Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca;

22.2

In the same way, this way of taking up practices that is pleasant now and results in future pleasure dispels the doctrines of the various other ascetics and brahmins as it shines and glows and radiates.”

evameva kho, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā”ti.

22.3

That is what the Buddha said.

Idamavoca bhagavā.

22.4

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

22.5

Mahādhammasamādānasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.