1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. There he addressed the bhikkhus thus: "Bhikkhus." — "Venerable sir," they replied. The Blessed One said this:

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. "Bhadante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

"Bhikkhus, for the most part beings have this wish, desire, and longing: ‘If only unwished for, undesired, disagreeable things would diminish and wished for, desired, agreeable things would increase!’ Yet although beings have this wish, desire, and longing, unwished for, undesired, disagreeable things increase for them and wished for, desired, agreeable things diminish. Now, bhikkhus, what do you think is the reason for that?"

"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?

"Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One would explain the meaning of these words. Having heard it from the Blessed One, the bhikkhus will remember it."

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

"Then listen, bhikkhus, and attend closely to what I shall say."

"Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti.

"Yes, venerable sir," they replied. The Blessed One said this:

"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: 

2"Here, bhikkhus, an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, does not know what things should be cultivated and what things should not be cultivated, he does not know what things should be followed and what things should not be followed. Not knowing this, he cultivates things that should not be cultivated and does not cultivate things that should be cultivated, he follows things that should not be followed and does not follow things that should be followed.[n.481] A full analysis of the things that should and should not be followed is presented in MN 114. It is because he does this that unwished for, undesired, disagreeable things increase for him and wished for, desired, agreeable things diminish. Why is that? That is what happens to one who does not see.

2"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.

3"The well-taught noble disciple who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, knows what things should be cultivated and what things should not be cultivated, he knows what things should be followed and what things should not be followed. Knowing this, he cultivates things that should be cultivated and does not cultivate things that should not be cultivated, he follows things that should be followed and does not follow things that should not be followed. It is because he does this that unwished for, undesired, disagreeable things diminish for him and wished for, desired, agreeable things increase. Why is that? That is what happens to one who sees.

3Sutavā 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.

4"Bhikkhus, there are four ways of undertaking things. What are the four? There is a way of undertaking things that is painful now and ripens in the future as pain. There is a way of undertaking things that is pleasant now and ripens in the future as pain. There is a way of undertaking things that is painful now and ripens in the future as pleasure. There is a way of undertaking things that is pleasant now and ripens in the future as pleasure.

4Cattārimāni, 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.

The Ignorant Person

5(1) "Now, bhikkhus, one who is ignorant, not knowing this way of undertaking things that is painful now and ripens in the future as pain, does not understand it as it actually is thus: ‘This way of undertaking things is painful now and ripens in the future as pain.’ Not knowing it, not understanding it as it actually is, the ignorant one cultivates it and does not avoid it; because he does so, unwished for, undesired, disagreeable things increase for him and wished for, desired, agreeable things diminish. Why is that? That is what happens to one who does not see.

5Tatra, 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)

6(2) "Now, bhikkhus, one who is ignorant, not knowing this way of undertaking things that is pleasant now and ripens in the future as pain, does not understand it as it actually is thus: ‘This way of undertaking things is pleasant now and ripens in the future as pain.’ Not knowing it, not understanding it as it actually is, the ignorant one cultivates it and does not avoid it; because he does so, unwished for … things increase for him and wished for … things diminish. Why is that? That is what happens to one who does not see.

6Tatra, 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)

7(3) "Now, bhikkhus, one who is ignorant, not knowing this way of undertaking things that is painful now and ripens in the future as pleasure, does not understand it as it actually is thus: ‘This way of undertaking things is painful now and ripens in the future as pleasure.’ Not knowing it, not understanding it as it actually is, the ignorant one does not cultivate it but avoids it; because he does so, unwished for … things increase for him and wished for … things diminish. Why is that? That is what happens to one who does not see.

7Tatra, 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)

8(4) "Now, bhikkhus, one who is ignorant, not knowing the way of undertaking things that is pleasant now and ripens in the future as pleasure, does not understand it as it actually is thus: ‘This way of undertaking things is pleasant now and ripens in the future as pleasure.’ Not knowing it, not understanding it as it actually is, the ignorant one does not cultivate it but avoids it; because he does so, unwished for … things increase for him and wished for … things diminish. Why is that? That is what happens to one who does not see.

8Tatra, 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)

The Wise Person

9(1) "Now, bhikkhus, one who is wise, knowing this way of undertaking things that is painful now and ripens in the future as pain, understands it as it actually is thus: ‘This way of undertaking things is painful now and ripens in the future as pain.’ Knowing it, understanding it as it actually is, the wise one does not cultivate it but avoids it; because he does so, unwished for, undesired, disagreeable things diminish for him and wished for, desired, agreeable things increase. Why is that? That is what happens to one who sees.

9Tatra, 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)

10(2) "Now, bhikkhus, one who is wise, knowing this way of undertaking things that is pleasant now and ripens in the future as pain, understands it as it actually is thus: ‘This way of undertaking things is pleasant now and ripens in the future as pain.’ Knowing it, understanding it as it actually is, the wise one does not cultivate it but avoids it; because he does so, unwished for … things diminish for him and wished for … things increase. Why is that? That is what happens to one who sees.

10Tatra, 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)

11(3) "Now, bhikkhus, one who is wise, knowing this way of undertaking things that is painful now and ripens in the future as pleasure, understands it as it actually is thus: ‘This way of undertaking things is painful now and ripens in the future as pleasure.’ Knowing it, understanding it as it actually is, the wise one does not avoid it but cultivates it; because he does so, unwished for things … diminish for him and wished for … things increase. Why is that? That is what happens to one who sees.

11Tatra, 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)

12(4) "Now, bhikkhus, one who is wise, knowing this way of undertaking things that is pleasant now and ripens in the future as pleasure, understands it as it actually is thus: ‘This way of undertaking things is pleasant now and ripens in the future as pleasure.’ Knowing it, understanding it as it actually is, the wise one does not avoid it but cultivates it; because he does so, unwished for … things diminish for him and wished for … things increase. Why is that? That is what happens to one who sees.

12Tatra, 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)

The Four Ways

13(1) "What, bhikkhus, is the way of undertaking things that is painful now and ripens in the future as pain? Here, bhikkhus, someone in pain and grief kills living beings, and he experiences pain and grief that have killing of living beings as condition. In pain and grief he takes what is not given … misconducts himself in sensual pleasures … speaks falsehood … speaks maliciously … speaks harshly … gossips … is covetous … has a mind of ill will … holds wrong view, and he experiences pain and grief that have wrong view as condition. On the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell. This is called the way of undertaking things that is painful now and ripens in the future as pain.

13Katamañca, 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)

14(2) "What, bhikkhus, is the way of undertaking things that is pleasant now and ripens in the future as pain? Here, bhikkhus, someone in pleasure and joy kills living beings, and he experiences pleasure and joy that have killing of living beings as condition. In pleasure and joy he takes what is not given … … holds wrong view, and he experiences pleasure and joy that have wrong view as condition. On the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell. This is called the way of undertaking things that is pleasant now and ripens in the future as pain.

14Katamañca, 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)

15(3) "What, bhikkhus, is the way of undertaking things that is painful now and ripens in the future as pleasure? Here, bhikkhus, someone in pain and grief abstains from killing living beings, and he experiences pain and grief that have abstention from killing living beings as condition. In pain and grief he abstains from taking what is not given … from misconduct in sensual pleasures … from speaking falsehood … from speaking maliciously … from speaking harshly … from gossiping … he is not covetous … he does not have a mind of ill will … … he holds right view, and he experiences pain and grief that have right view as condition. On the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world. This is called the way of undertaking things that is painful now and ripens in the future as pleasure.

15Katamañca, 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)

16(4) "What, bhikkhus, is the way of undertaking things that is pleasant now and ripens in the future as pleasure? Here, bhikkhus, someone in pleasure and joy abstains from killing living beings, and he experiences pleasure and joy that have abstention from killing living beings as condition. In pleasure and joy he abstains from taking what is not given … he holds right view, and he experiences pleasure and joy that have right view as condition. On the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world. This is called the way of undertaking things that is pleasant now and ripens in the future as pleasure.

16Katamañca, 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)

The Similes

17(1) "Bhikkhus, suppose there were a bitter gourd mixed with poison, and a man came who wanted to live, not to die, who wanted pleasure and recoiled from pain, and they told him: ‘Good man, this bitter gourd is mixed with poison. Drink from it if you want; as you drink from it, its colour, smell, and taste will not agree with you, and after drinking from it, you will come to death or deadly suffering.’ Then he drank from it without reflecting and did not relinquish it. As he drank from it, its colour, smell, and taste did not agree with him, and after drinking from it, he came to death or deadly suffering. Similar to that, I say, is the way of undertaking things that is painful now and ripens in the future as pain.

17Seyyathāpi, 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)

18(2) "Suppose there were a bronze cup of beverage possessing a good colour, smell, and taste, but it was mixed with poison, and a man came who wanted to live, not to die, who wanted pleasure and recoiled from pain, and they told him: ‘Good man, this bronze cup of beverage possesses a good colour, smell, and taste, but it is mixed with poison. Drink from it if you want; as you drink from it, its colour, smell, and taste will agree with you, but after drinking from it, you will come to death or deadly suffering.’ Then he drank from it without reflecting and did not relinquish it. As he drank from it, its colour, smell, and taste agreed with him, but after drinking from it, he came to death or deadly suffering. Similar to that, I say, is the way of undertaking things that is pleasant now and ripens in the future as pain.

18Seyyathāpi, 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)

19(3) "Suppose there were fermented urine mixed with various medicines, and a man came sick with jaundice, and they told him: ‘Good man, this fermented urine is mixed with various medicines. Drink from it if you want; as you drink from it, its colour, smell, and taste will not agree with you, but after drinking from it, you will be well.’ Then he drank from it after reflecting, and did not relinquish it. As he drank from it, its colour, taste, and smell did not agree with him, but after drinking from it, he became well. Similar to that, I say, is the way of undertaking things that is painful now and ripens in the future as pleasure.

19Seyyathāpi, 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)

20(4) "Suppose there were curd, honey, ghee, and molasses mixed together, and a man with dysentery came, and they told him: ‘Good man, this is curd, honey, ghee, and molasses mixed together. Drink from it if you want; as you drink from it, its colour, smell, and taste will agree with you, and after drinking from it you will be well.’ Then he drank from it after reflecting, and did not relinquish it. As he drank from it, its colour, smell, and taste agreed with him, and after drinking from it, he became well. Similar to that, I say, is the way of undertaking things that is pleasant now and ripens in the future as pleasure.

20Seyyathāpi, 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)

21"Just as, in autumn, in the last month of the rainy season, when the sky is clear and cloudless, the sun rises above the earth dispelling all darkness from space with its shining and beaming and radiance, so too, the way of undertaking things that is pleasant now and ripens in the future as pleasure dispels with its shining and beaming and radiance any other doctrines whatsoever of ordinary recluses and brahmins."

21Seyyathāpi, 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.

22That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One's words.

22Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Mahādhammasamādānasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.