Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:

“cattārimāni, bhikkhave, dhammasamādānāni.“Monks, there are these four ways of taking on practices. Katamāni cattāri?Which four? Atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ;There is the taking on of a practice that is pleasant in the present but yields pain in the future. atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ;There is the taking on of a practice that is painful in the present and yields pain in the future. atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ;There is the taking on of a practice that is painful in the present but yields pleasure in the future. atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.There is the taking on of a practice that is pleasant in the present and yields pleasure in the future.

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ?“Now, what is the taking on of a practice that is pleasant in the present but yields pain in the future? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:There are some contemplatives & brahmans who hold to a doctrine, a view like this: ‘natthi kāmesu doso’ti.‘There is no harm in sensual pleasures.’ Te kāmesu pātabyataṁ āpajjanti.Thus they meet with their downfall through sensual pleasures. Te kho moḷibaddhāhi paribbājikāhi paricārenti.
moḷibaddhāhi → molibandhāhi (sya-all); moḷibandhāhi (km, mr); molibaddhāhi (pts1ed)They consort with women wanderers who wear their hair coiled in a topknot. Te evamāhaṁsu:“The thought occurs to them: ‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti?‘Now what future danger concerning sensual pleasures do those (other) contemplatives & brahmans foresee that they have spoken of the relinquishment of sensual pleasures and describe the full comprehension of sensual pleasures? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṁ āpajjanti.It’s pleasant, the touch of this woman wanderer’s soft, tender, downy arm.’ Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.“Thus they meet with their downfall through sensual pleasures. Then, having met with their downfall through sensual pleasures, with the break-up of the body, after death, they go to a plane of deprivation, a bad destination, a lower realm, hell. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.There they experience sharp, burning pains. Te evamāhaṁsu:They say: ‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti, ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.‘This was the future danger concerning sensual pleasures those contemplatives & brahmans foresaw that they spoke of the relinquishment of sensual pleasures and described the full comprehension of sensual pleasures. It’s because of sensual pleasures, as a result of sensual pleasures, that we’re now experiencing these sharp, burning pains.’

Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse māluvāsipāṭikā phaleyya.“Just as if a māluvā creeper pod were to burst open in the last month of the hot season, Atha kho taṁ, bhikkhave, māluvābījaṁ aññatarasmiṁ sālamūle nipateyya.and a māluvā creeper seed were to fall at the foot of a Sal tree. Atha kho, bhikkhave, yā tasmiṁ sāle adhivatthā devatā sā bhītā saṁviggā santāsaṁ āpajjeyya.The deva living in the tree would become frightened, apprehensive, & anxious. Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṁ samassāseyyuṁ:Her friends & companions, relatives & kin—garden devas, forest devas, tree devas, devas living in herbs, grass, & forest monarchs—would gather together to console her: ‘mā bhavaṁ bhāyi, mā bhavaṁ bhāyi;‘Have no fear, have no fear. appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā’ti.
uṭṭhaheyyuṁ → udrabheyyuṁ (bj, pts1ed, mr); udraheyyuṁ (si) | davaḍāho → vanadāho (mr) | mago → migo (sya-all); godhā (mr)In all likelihood a peacock is sure to swallow this māluvā creeper seed, or a deer will eat it, or a brush fire will burn it up, or woodsmen will pick it up, or termites will carry it off, and anyway it probably isn’t really a seed.’ Atha kho taṁ, bhikkhave, māluvābījaṁ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṁ, na upacikā uṭṭhaheyyuṁ, bījañca panassa taṁ pāvussakena meghena abhippavuṭṭhaṁ sammadeva viruheyya.“And then no peacock swallowed it, no deer ate it, no brush fire burned it up, no woodsmen picked it up, no termites carried it off, and it really was a seed. Watered by a rain-laden cloud, it sprouted properly Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṁ sālaṁ upaniseveyya.and curled its soft, tender, downy tendril around the Sal tree. Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa:“The thought occurred to the deva living in the Sal tree: ‘kiṁsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ:
samassāsesuṁ → samassāseyyuṁ (mr)‘Now what future danger did my friends & companions, relatives & kin—garden devas, forest devas, tree devas, devas living in herbs, grass, & forest monarchs—foresee in that māluvā creeper seed that they gathered together to console me: “mā bhavaṁ bhāyi mā bhavaṁ bhāyi,“Have no fear, have no fear. appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā”ti;In all likelihood a peacock is sure to swallow this māluvā creeper seed, or a deer will eat it, or a brush fire will burn it up, or woodsmen will pick it up, or termites will carry it off, and anyway it probably isn’t really a seed.” sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti.It’s pleasant, the touch of this māluvā creeper’s soft, tender, downy tendril.’ Sā taṁ sālaṁ anuparihareyya.“Then the creeper, having enwrapped the Sal tree, Sā taṁ sālaṁ anupariharitvā upari viṭabhiṁ kareyya.
viṭabhiṁ → viṭapaṁ (aṭṭha.)having made a canopy over it, Upari viṭabhiṁ karitvā oghanaṁ janeyya.& cascading down around it, Oghanaṁ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya.caused the massive limbs of the Sal tree to come crashing down. Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa:The thought occurred to the deva living in the tree: ‘idaṁ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ:‘This was the future danger my friends… foresaw in that māluvā creeper seed, that they gathered together to console me.… “mā bhavaṁ bhāyi mā bhavaṁ bhāyi, appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ abījaṁ vā panassā”ti. Yañcāhaṁ māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti.
Yañcāhaṁ → svāhaṁ (sya-all, km); yaṁ vāhaṁ (mr)It’s because of that māluvā creeper seed that I’m now experiencing sharp, burning pains.’

Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino ‘natthi kāmesu doso’ti.“In the same way, monks, there are some contemplatives & brahmans who hold to a doctrine, a view like this: ‘There is no harm in sensual pleasures.’ Te kāmesu pātabyataṁ āpajjanti.Thus they meet with their downfall through sensual pleasures. Te moḷibaddhāhi paribbājikāhi paricārenti.They consort with women wanderers who wear their hair coiled in a topknot. Te evamāhaṁsu:“The thought occurs to them: ‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti?‘Now, what future danger do those (other) contemplatives & brahmans foresee that they speak of the abandoning of sensual pleasures and describe the comprehension of sensual pleasures? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti.It’s pleasant, the touch of this woman wanderer’s soft, tender, downy arm.’ Te kāmesu pātabyataṁ āpajjanti.Thus they meet with their downfall through sensual pleasures. Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.Then, having met with their downfall through sensual pleasures, with the break-up of the body, after death, they reappear in a plane of deprivation, a bad destination, a lower realm, hell. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.There they experience sharp, burning pains. Te evamāhaṁsu:They say: ‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti.‘This was the future danger concerning sensual pleasures those contemplatives & brahmans foresaw that they spoke of the abandoning of sensual pleasures and described the comprehension of sensual pleasures. Ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.It’s because of sensual pleasures, as a result of sensual pleasures, that we’re now experiencing these sharp, burning pains.’ Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.“This is called the taking on of a practice that is pleasant in the present but yields pain in the future.

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ?“And what is the taking on of a practice that is painful in the present and yields pain in the future? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati,“There is the case where someone is a cloth-less ascetic, rejecting conventions, licking his hands, not coming when called, not staying when asked. He doesn’t consent to food brought to him or food dedicated to him or to an invitation to a meal. so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati.He accepts nothing from the mouth of a pot or from the mouth of a bowl. He accepts nothing from across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a nursing woman, from a woman living with a man, from where it is announced that food is to be distributed, from where a dog is waiting or flies are buzzing. He takes no fish or meat. He drinks no liquor, wine, or fermented drink. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko.He limits himself to one house & one morsel a day, or two houses & two morsels… seven houses & seven morsels. Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti.He lives on one saucerful a day, two… seven saucerfuls a day. Ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.He takes food once a day, once every two days… once every seven days, and so on up to a fortnight, devoted to regulating his intake of food.

So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.He is an eater of greens, millet, wild rice, hide-parings, moss, rice bran, rice-scum, sesame flour, grass, or cow dung. He lives on forest roots & berries. He feeds on fallen fruits.

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,He wears hemp, canvas, shrouds, refuse rags, tree bark, antelope hide, strips of antelope hide, kusa-grass garments, bark garments, wood-shaving garments, head-hair garments, animal wool, owl’s wings. kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto,He is a hair-&-beard puller, one devoted to the practice of pulling out his hair & beard. ubbhaṭṭhakopi hoti, āsanapaṭikkhitto,He is a stander, one who rejects seats. ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,He is a hands-around-the-knees sitter, one devoted to the exertion of sitting with his hands around his knees. kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṁ kappeti,He is a spike-mattresser, one who makes his bed on a bed of spikes. sāyatatiyakampi udakorohanānuyogamanuyutto viharati.He is a third-time-in-the-evening bather, one who stays devoted to the practice of bathing in water. Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.Thus in a variety of ways he stays devoted to the practice of tormenting & afflicting the body. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.With the break-up of the body, after death, he reappears in a plane of deprivation, a bad destination, a lower realm, hell. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.“This is called the taking on of a practice that is painful in the present and yields pain in the future.

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ?“And what is the taking on of a practice that is painful in the present but yields pleasure in the future? Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti;There is the case of a person who is normally strongly passionate by nature and frequently experiences pain & grief born of passion; pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti;a person who is normally strongly aversive by nature and frequently experiences pain & grief born of aversion; pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.a person who is normally strongly deluded by nature and frequently experiences pain & grief born of delusion. So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati.Even though touched with pain & grief, crying with a tearful face, he lives the holy life that is utterly perfect, surpassingly pure. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.With the break-up of the body, after death, he reappears in a good destination, a heavenly world. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.This is called the taking on of a practice that is painful in the present but yields pleasure in the future.

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ?“And what is the taking on of a practice that is pleasant in the present and yields pleasure in the future? Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti;There is the case of a person who is not normally strongly passionate by nature and doesn’t frequently experience pain & grief born of passion; pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti;who is not normally strongly aversive by nature and doesn’t frequently experience pain & grief born of aversion; pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti.who is not normally strongly deluded by nature and doesn’t frequently experience pain & grief born of delusion. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.Quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. tatiyaṁ jhānaṁ …With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ catutthaṁ jhānaṁ upasampajja viharati.With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.With the break-up of the body, after death, he reappears in a good destination, a heavenly world. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ.This is called the taking on of a practice that is pleasant in the present and yields pleasure in the future. Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti.“And these are the four ways of taking on practices.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Cūḷadhammasamādānasuttaṁ niṭṭhitaṁ pañcamaṁ.