| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ४६
Majjhima Nikāya 46
The Middle-Length Suttas Collection 46
महाधम्मसमादानसुत्त
Mahādhammasamādānasutta
The Great Discourse on Taking Up Practices
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे। तत्र खो भगवा भिक्खू आमन्तेसि: “भिक्खवो”ति।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the bhikkhus, “Bhikkhus!”
“भदन्ते”ति ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“येभुय्येन, भिक्खवे, सत्ता एवङ्कामा एवंछन्दा एवंअधिप्पाया: ‘अहो वत अनिट्ठा अकन्ता अमनापा धम्मा परिहायेय्युं, इट्ठा कन्ता मनापा धम्मा अभिवड्ढेय्युन्ऽति। तेसं, भिक्खवे, सत्तानं एवङ्कामानं एवंछन्दानं एवंअधिप्पायानं अनिट्ठा अकन्ता अमनापा धम्मा अभिवड्ढन्ति, इट्ठा कन्ता मनापा धम्मा परिहायन्ति। तत्र तुम्हे, भिक्खवे, कं हेतुं पच्चेथा”ति?
“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?
“Bhikkhus, sentient beings typically have the wish, desire, and hope: ‘Oh, if only unlikable, undesirable, and disagreeable things would decrease, and likable, desirable, and agreeable things would increase!’ But exactly the opposite happens to them. What do you take to be the reason for this?”
“भगवंमूलका नो, भन्ते, धम्मा, भगवंनेत्तिका, भगवंपटिसरणा। साधु वत, भन्ते, भगवन्तञ्ञेव पटिभातु एतस्स भासितस्स अत्थो; भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
“Bhagavaṁmūlakā no, bhante, dhammā, bhagavaṁnettikā, bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.
“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 bhikkhus will listen and remember it.”
“तेन हि, भिक्खवे, सुणाथ, साधुकं मनसि करोथ, भासिस्सामी”ति।
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, bhikkhus, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो ते भिक्खू भगवतो पच्चस्सोसुं। भगवा एतदवोच:
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, sir,” they replied. The Buddha said this:
“इध, भिक्खवे, अस्सुतवा पुथुज्जनो, अरियानं अदस्सावी अरियधम्मस्स अकोविदो अरियधम्मे अविनीतो, सप्पुरिसानं अदस्सावी सप्पुरिसधम्मस्स अकोविदो सप्पुरिसधम्मे अविनीतो, सेवितब्बे धम्मे न जानाति असेवितब्बे धम्मे न जानाति, भजितब्बे धम्मे न जानाति अभजितब्बे धम्मे न जानाति। सो सेवितब्बे धम्मे अजानन्तो असेवितब्बे धम्मे अजानन्तो, भजितब्बे धम्मे अजानन्तो अभजितब्बे धम्मे अजानन्तो, असेवितब्बे धम्मे सेवति सेवितब्बे धम्मे न सेवति, अभजितब्बे धम्मे भजति भजितब्बे धम्मे न भजति। तस्स असेवितब्बे धम्मे सेवतो सेवितब्बे धम्मे असेवतो, अभजितब्बे धम्मे भजतो भजितब्बे धम्मे अभजतो अनिट्ठा अकन्ता अमनापा धम्मा अभिवड्ढन्ति, इट्ठा कन्ता मनापा धम्मा परिहायन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं अविद्दसुनो।
“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.
“Take an unlearned ordinary 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 good persons, and are neither skilled nor trained in the teaching of the good persons. They don’t know what practices they should cultivate and foster, and what practices they shouldn’t cultivate and foster. So they cultivate and foster practices they shouldn’t, and don’t cultivate and foster practices they should. When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease. Why is that? Because that’s what it’s like for someone who doesn’t know.
सुतवा च खो, भिक्खवे, अरियसावको, अरियानं दस्सावी अरियधम्मस्स कोविदो अरियधम्मे सुविनीतो, सप्पुरिसानं दस्सावी सप्पुरिसधम्मस्स कोविदो सप्पुरिसधम्मे सुविनीतो, सेवितब्बे धम्मे जानाति असेवितब्बे धम्मे जानाति, भजितब्बे धम्मे जानाति अभजितब्बे धम्मे जानाति। सो सेवितब्बे धम्मे जानन्तो असेवितब्बे धम्मे जानन्तो, भजितब्बे धम्मे जानन्तो अभजितब्बे धम्मे जानन्तो, असेवितब्बे धम्मे न सेवति सेवितब्बे धम्मे सेवति, अभजितब्बे धम्मे न भजति भजितब्बे धम्मे भजति। तस्स असेवितब्बे धम्मे असेवतो सेवितब्बे धम्मे सेवतो, अभजितब्बे धम्मे अभजतो भजितब्बे धम्मे भजतो, अनिट्ठा अकन्ता अमनापा धम्मा परिहायन्ति, इट्ठा कन्ता मनापा धम्मा अभिवड्ढन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं विद्दसुनो।
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.
But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons. They know what practices they should cultivate and foster, and what practices they shouldn’t cultivate and foster. So they cultivate and foster practices they should, and don’t cultivate and foster practices they shouldn’t. When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase. Why is that? Because that’s what it’s like for someone who knows.
चत्तारिमानि, भिक्खवे, धम्मसमादानानि। कतमानि चत्तारि? अत्थि, भिक्खवे, धम्मसमादानं पच्चुप्पन्नदुक्खञ्चेव आयतिञ्च दुक्खविपाकं; अत्थि, भिक्खवे, धम्मसमादानं पच्चुप्पन्नसुखं आयतिं दुक्खविपाकं; अत्थि, भिक्खवे, धम्मसमादानं पच्चुप्पन्नदुक्खं आयतिं सुखविपाकं; अत्थि, भिक्खवे, धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकं।
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 these four ways of taking up practices. What four? There is a way of taking up practices that is painful now and results in future pain. There is a way of taking up practices that is pleasant now but results in future pain. There is a way of taking up practices that is painful now but results in future pleasure. There is a way of taking up practices that is pleasant now and results in future pleasure.
तत्र, भिक्खवे, यमिदं धम्मसमादानं पच्चुप्पन्नदुक्खञ्चेव आयतिञ्च दुक्खविपाकं, तं अविद्वा अविज्जागतो यथाभूतं नप्पजानाति: ‘इदं खो धम्मसमादानं पच्चुप्पन्नदुक्खञ्चेव आयतिञ्च दुक्खविपाकन्ऽति। तं अविद्वा अविज्जागतो यथाभूतं अप्पजानन्तो तं सेवति, तं न परिवज्जेति। तस्स तं सेवतो, तं अपरिवज्जयतो, अनिट्ठा अकन्ता अमनापा धम्मा अभिवड्ढन्ति, इट्ठा कन्ता मनापा धम्मा परिहायन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं अविद्दसुनो।
Tatra, bhikkhave, yamidaṁ1 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.
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: ‘This is the way of taking up practices that is painful now and results in future pain.’ So instead of avoiding that practice, they cultivate it. When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease. Why is that? Because that’s what it’s like for someone who doesn’t know.
तत्र, भिक्खवे, यमिदं धम्मसमादानं पच्चुप्पन्नसुखं आयतिं दुक्खविपाकं तं अविद्वा अविज्जागतो यथाभूतं नप्पजानाति: ‘इदं खो धम्मसमादानं पच्चुप्पन्नसुखं आयतिं दुक्खविपाकन्ऽति। तं अविद्वा अविज्जागतो यथाभूतं अप्पजानन्तो तं सेवति, तं न परिवज्जेति। तस्स तं सेवतो, तं अपरिवज्जयतो, अनिट्ठा अकन्ता अमनापा धम्मा अभिवड्ढन्ति, इट्ठा कन्ता मनापा धम्मा परिहायन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं अविद्दसुनो।
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.
When it comes to the way of taking up practices that is pleasant now and results in future pain, an ignoramus … cultivates it … and disagreeable things increase …
तत्र, भिक्खवे, यमिदं धम्मसमादानं पच्चुप्पन्नदुक्खं आयतिं सुखविपाकं, तं अविद्वा अविज्जागतो यथाभूतं नप्पजानाति: ‘इदं खो धम्मसमादानं पच्चुप्पन्नदुक्खं आयतिं सुखविपाकन्ऽति। तं अविद्वा अविज्जागतो यथाभूतं अप्पजानन्तो तं न सेवति, तं परिवज्जेति। तस्स तं असेवतो, तं परिवज्जयतो, अनिट्ठा अकन्ता अमनापा धम्मा अभिवड्ढन्ति, इट्ठा कन्ता मनापा धम्मा परिहायन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं अविद्दसुनो।
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.
When it comes to the way of taking up practices that is painful now and results in future pleasure, an ignoramus … doesn’t cultivate it … and disagreeable things increase …
तत्र, भिक्खवे, यमिदं धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकं, तं अविद्वा अविज्जागतो यथाभूतं नप्पजानाति: ‘इदं खो धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकन्ऽति। तं अविद्वा अविज्जागतो यथाभूतं अप्पजानन्तो तं न सेवति, तं परिवज्जेति। तस्स तं असेवतो, तं परिवज्जयतो, अनिट्ठा अकन्ता अमनापा धम्मा अभिवड्ढन्ति, इट्ठा कन्ता मनापा धम्मा परिहायन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं अविद्दसुनो।
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.
When it comes to the way of taking up practices that is pleasant now and results in future pleasure, an ignoramus … doesn’t cultivate it … and disagreeable things increase … Why is that? Because that’s what it’s like for someone who doesn’t know.
तत्र, भिक्खवे, यमिदं धम्मसमादानं पच्चुप्पन्नदुक्खञ्चेव आयतिञ्च दुक्खविपाकं तं विद्वा विज्जागतो यथाभूतं पजानाति: ‘इदं खो धम्मसमादानं पच्चुप्पन्नदुक्खञ्चेव आयतिञ्च दुक्खविपाकन्ऽति। तं विद्वा विज्जागतो यथाभूतं पजानन्तो तं न सेवति, तं परिवज्जेति। तस्स तं असेवतो, तं परिवज्जयतो, अनिट्ठा अकन्ता अमनापा धम्मा परिहायन्ति, इट्ठा कन्ता मनापा धम्मा अभिवड्ढन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं विद्दसुनो।
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.
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: ‘This is the way of taking up practices that is painful now and results in future pain.’ So instead of cultivating that practice, they avoid it. When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase. Why is that? Because that’s what it’s like for someone who knows.
तत्र, भिक्खवे, यमिदं धम्मसमादानं पच्चुप्पन्नसुखं आयतिं दुक्खविपाकं तं विद्वा विज्जागतो यथाभूतं पजानाति: ‘इदं खो धम्मसमादानं पच्चुप्पन्नसुखं आयतिं दुक्खविपाकन्ऽति। तं विद्वा विज्जागतो यथाभूतं पजानन्तो तं न सेवति, तं परिवज्जेति। तस्स तं असेवतो, तं परिवज्जयतो, अनिट्ठा अकन्ता अमनापा धम्मा परिहायन्ति, इट्ठा कन्ता मनापा धम्मा अभिवड्ढन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं विद्दसुनो।
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.
When it comes to the way of taking up practices that is pleasant now and results in future pain, a wise person … doesn’t cultivate it … and agreeable things increase …
तत्र, भिक्खवे, यमिदं धम्मसमादानं पच्चुप्पन्नदुक्खं आयतिं सुखविपाकं तं विद्वा विज्जागतो यथाभूतं पजानाति: ‘इदं खो धम्मसमादानं पच्चुप्पन्नदुक्खं आयतिं सुखविपाकन्ऽति। तं विद्वा विज्जागतो यथाभूतं पजानन्तो तं सेवति, तं न परिवज्जेति। तस्स तं सेवतो, तं अपरिवज्जयतो, अनिट्ठा अकन्ता अमनापा धम्मा परिहायन्ति, इट्ठा कन्ता मनापा धम्मा अभिवड्ढन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं विद्दसुनो।
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.
When it comes to the way of taking up practices that is painful now and results in future pleasure, a wise person … cultivates it … and agreeable things increase …
तत्र, भिक्खवे, यमिदं धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकं तं विद्वा विज्जागतो यथाभूतं पजानाति: ‘इदं खो धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकन्ऽति। तं विद्वा विज्जागतो यथाभूतं पजानन्तो तं सेवति, तं न परिवज्जेति। तस्स तं सेवतो, तं अपरिवज्जयतो, अनिट्ठा अकन्ता अमनापा धम्मा परिहायन्ति, इट्ठा कन्ता मनापा धम्मा अभिवड्ढन्ति। तं किस्स हेतु? एवञ्हेतं, भिक्खवे, होति यथा तं विद्दसुनो।
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.
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: ‘This is the way of taking up practices that is pleasant now and results in future pleasure.’ So instead of avoiding that practice, they cultivate it. When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase. Why is that? Because that’s what it’s like for someone who knows.
कतमञ्च, भिक्खवे, धम्मसमादानं पच्चुप्पन्नदुक्खञ्चेव आयतिञ्च दुक्खविपाकं? इध, भिक्खवे, एकच्चो सहापि दुक्खेन सहापि दोमनस्सेन पाणातिपाती होति, पाणातिपातपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन अदिन्नादायी होति, अदिन्नादानपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन कामेसु मिच्छाचारी होति, कामेसु मिच्छाचारपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन मुसावादी होति, मुसावादपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन पिसुणवाचो होति, पिसुणवाचापच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन फरुसवाचो होति, फरुसवाचापच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन सम्फप्पलापी होति, सम्फप्पलापपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन अभिज्झालु होति, अभिज्झापच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन ब्यापन्नचित्तो होति, ब्यापादपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन मिच्छादिट्ठि होति, मिच्छादिट्ठिपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति। सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। इदं वुच्चति, भिक्खवे, धम्मसमादानं पच्चुप्पन्नदुक्खञ्चेव आयतिञ्च दुक्खविपाकं।
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.
And what is the way of taking up practices that is painful now and results in future pain? 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. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is called the way of taking up practices that is painful now and results in future pain.
कतमञ्च, भिक्खवे, धम्मसमादानं पच्चुप्पन्नसुखं आयतिं दुक्खविपाकं? इध, भिक्खवे, एकच्चो सहापि सुखेन सहापि सोमनस्सेन पाणातिपाती होति, पाणातिपातपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन अदिन्नादायी होति, अदिन्नादानपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन कामेसुमिच्छाचारी होति, कामेसुमिच्छाचारपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन मुसावादी होति, मुसावादपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन पिसुणवाचो होति, पिसुणवाचापच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन फरुसवाचो होति, फरुसवाचापच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन सम्फप्पलापी होति, सम्फप्पलापपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन अभिज्झालु होति, अभिज्झापच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन ब्यापन्नचित्तो होति, ब्यापादपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन मिच्छादिट्ठि होति, मिच्छादिट्ठिपच्चया च सुखं सोमनस्सं पटिसंवेदेति। सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। इदं वुच्चति, भिक्खवे, धम्मसमादानं पच्चुप्पन्नसुखं आयतिं दुक्खविपाकं।
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.
And what is the way of taking up practices that is pleasant now but results in future pain? 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. But when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is called the way of taking up practices that is pleasant now but results in future pain.
कतमञ्च, भिक्खवे, धम्मसमादानं पच्चुप्पन्नदुक्खं आयतिं सुखविपाकं? इध, भिक्खवे, एकच्चो सहापि दुक्खेन सहापि दोमनस्सेन पाणातिपाता पटिविरतो होति, पाणातिपाता वेरमणीपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन अदिन्नादाना पटिविरतो होति, अदिन्नादाना वेरमणीपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन कामेसुमिच्छाचारा पटिविरतो होति, कामेसुमिच्छाचारा वेरमणीपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन मुसावादा पटिविरतो होति, मुसावादा वेरमणीपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन पिसुणाय वाचाय पटिविरतो होति, पिसुणाय वाचाय वेरमणीपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन फरुसाय वाचाय पटिविरतो होति, फरुसाय वाचाय वेरमणीपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन सम्फप्पलापा पटिविरतो होति, सम्फप्पलापा वेरमणीपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन अनभिज्झालु होति, अनभिज्झापच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन अब्यापन्नचित्तो होति, अब्यापादपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति; सहापि दुक्खेन सहापि दोमनस्सेन सम्मादिट्ठि होति, सम्मादिट्ठिपच्चया च दुक्खं दोमनस्सं पटिसंवेदेति। सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। इदं वुच्चति, भिक्खवे, धम्मसमादानं पच्चुप्पन्नदुक्खं आयतिं सुखविपाकं।
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.
And what is the way of taking up practices that is painful now but results in future pleasure? 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. But when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is called the way of taking up practices that is painful now but results in future pleasure.
कतमञ्च, भिक्खवे, धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकं? इध, भिक्खवे, एकच्चो सहापि सुखेन सहापि सोमनस्सेन पाणातिपाता पटिविरतो होति, पाणातिपाता वेरमणीपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन अदिन्नादाना पटिविरतो होति, अदिन्नादाना वेरमणीपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन कामेसुमिच्छाचारा पटिविरतो होति, कामेसुमिच्छाचारा वेरमणीपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन मुसावादा पटिविरतो होति, मुसावादा वेरमणीपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन पिसुणाय वाचाय पटिविरतो होति, पिसुणाय वाचाय वेरमणीपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन फरुसाय वाचाय पटिविरतो होति, फरुसाय वाचाय वेरमणीपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन सम्फप्पलापा पटिविरतो होति, सम्फप्पलापा वेरमणीपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन अनभिज्झालु होति, अनभिज्झापच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन अब्यापन्नचित्तो होति, अब्यापादपच्चया च सुखं सोमनस्सं पटिसंवेदेति; सहापि सुखेन सहापि सोमनस्सेन सम्मादिट्ठि होति, सम्मादिट्ठिपच्चया च सुखं सोमनस्सं पटिसंवेदेति। सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। इदं, वुच्चति, भिक्खवे, धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकं। इमानि खो, भिक्खवे, चत्तारि धम्मसमादानानि।
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.
And what is the way of taking up practices that is pleasant now and results in future pleasure? 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. And when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is called the way of taking up practices that is pleasant now and results in future pleasure. These are the four ways of taking up practices.
सेय्यथापि, भिक्खवे, तित्तकालाबु विसेन संसट्ठो। अथ पुरिसो आगच्छेय्य जीवितुकामो अमरितुकामो सुखकामो दुक्खप्पटिकूलो। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, अयं तित्तकालाबु विसेन संसट्ठो, सचे आकङ्खसि पिव। तस्स ते पिवतो चेव नच्छादेस्सति वण्णेनपि गन्धेनपि रसेनपि, पिवित्वा च पन मरणं वा निगच्छसि मरणमत्तं वा दुक्खन्ऽति। सो तं अप्पटिसङ्खाय पिवेय्य, नप्पटिनिस्सज्जेय्य। तस्स तं पिवतो चेव नच्छादेय्य वण्णेनपि गन्धेनपि रसेनपि, पिवित्वा च पन मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं। तथूपमाहं, भिक्खवे, इमं धम्मसमादानं वदामि, यमिदं धम्मसमादानं पच्चुप्पन्नदुक्खञ्चेव आयतिञ्च दुक्खविपाकं।
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 pivato2 ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā3 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.
Suppose there was some bitter gourd mixed with poison. 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. They’d say to him: ‘Here, mister, this is bitter gourd mixed with poison. Drink it if you like. If you drink it, the color, aroma, and flavor will be unappetizing, and it will result in death or deadly pain.’ He wouldn’t reject it. Without reflection, he’d drink it. The color, aroma, and flavor would be unappetizing, and it would result in death or deadly pain. This is comparable to the way of taking up practices that is painful now and results in future pain, I say.
सेय्यथापि, भिक्खवे, आपानीयकंसो वण्णसम्पन्नो गन्धसम्पन्नो रससम्पन्नो। सो च खो विसेन संसट्ठो। अथ पुरिसो आगच्छेय्य जीवितुकामो अमरितुकामो सुखकामो दुक्खप्पटिकूलो। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, अयं आपानीयकंसो वण्णसम्पन्नो गन्धसम्पन्नो रससम्पन्नो। सो च खो विसेन संसट्ठो, सचे आकङ्खसि पिव। तस्स ते पिवतोहि खो छादेस्सति वण्णेनपि गन्धेनपि रसेनपि, पिवित्वा च पन मरणं वा निगच्छसि मरणमत्तं वा दुक्खन्ऽति। सो तं अप्पटिसङ्खाय पिवेय्य, नप्पटिनिस्सज्जेय्य। तस्स तं पिवतोहि खो छादेय्य वण्णेनपि गन्धेनपि रसेनपि, पिवित्वा च पन मरणं वा निगच्छेय्य मरणमत्तं वा दुक्खं। तथूपमाहं, भिक्खवे, इमं धम्मसमादानं वदामि, यमिदं धम्मसमादानं पच्चुप्पन्नसुखं आयतिं दुक्खविपाकं।
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 pivatohi4 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.
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor. But it was mixed with poison. 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. They’d say to him: ‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor. But it’s mixed with poison. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ He wouldn’t reject it. Without reflection, he’d drink it. The color, aroma, and flavor would be appetizing, but it would result in death or deadly pain. This is comparable to the way of taking up practices that is pleasant now and results in future pain, I say.
सेय्यथापि, भिक्खवे, पूतिमुत्तं नानाभेसज्जेहि संसट्ठं। अथ पुरिसो आगच्छेय्य पण्डुकरोगी। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, इदं पूतिमुत्तं नानाभेसज्जेहि संसट्ठं, सचे आकङ्खसि पिव। तस्स ते पिवतोहि खो नच्छादेस्सति वण्णेनपि गन्धेनपि रसेनपि, पिवित्वा च पन सुखी भविस्ससीऽति। सो तं पटिसङ्खाय पिवेय्य, नप्पटिनिस्सज्जेय्य। तस्स तं पिवतोहि खो नच्छादेय्य वण्णेनपि गन्धेनपि रसेनपि, पिवित्वा च पन सुखी अस्स। तथूपमाहं, भिक्खवे, इमं धम्मसमादानं वदामि, यमिदं धम्मसमादानं पच्चुप्पन्नदुक्खं आयतिं सुखविपाकं।
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.
Suppose there was some fermented urine mixed with different medicines. Then a man with jaundice would come along. They’d say to him: ‘Here, mister, this is fermented urine mixed with different medicines. Drink it if you like. If you drink it, the color, aroma, and flavor will be unappetizing, but after drinking it you will be happy.’ He wouldn’t reject it. After appraisal, he’d drink it. The color, aroma, and flavor would be unappetizing, but after drinking it he would be happy. This is comparable to the way of taking up practices that is painful now and results in future pleasure, I say.
सेय्यथापि, भिक्खवे, दधि च मधु च सप्पि च फाणितञ्च एकज्झं संसट्ठं। अथ पुरिसो आगच्छेय्य लोहितपक्खन्दिको। तमेनं एवं वदेय्युं: ‘अम्भो पुरिस, इदं दधि च मधु च सप्पि च फाणितञ्च एकज्झं संसट्ठं, सचे आकङ्खसि पिव। तस्स ते पिवतो चेव छादेस्सति वण्णेनपि गन्धेनपि रसेनपि, पिवित्वा च पन सुखी भविस्ससीऽति। सो तं पटिसङ्खाय पिवेय्य, नप्पटिनिस्सज्जेय्य। तस्स तं पिवतो चेव छादेय्य वण्णेनपि गन्धेनपि रसेनपि, पिवित्वा च पन सुखी अस्स। तथूपमाहं, भिक्खवे, इमं धम्मसमादानं वदामि, यमिदं धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकं।
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.
Suppose there was some curds, honey, ghee, and molasses all mixed together. Then a man with bloody dysentery would come along. They’d say to him: ‘Here, mister, this is curds, honey, ghee, and molasses all mixed together. Drink it if you like. If you drink it, the color, aroma, and flavor will be appetizing, and after drinking it you will be happy.’ He wouldn’t reject it. After appraisal, he’d drink it. The color, aroma, and flavor would be appetizing, and after drinking it he would be happy. This is comparable to the way of taking up practices that is pleasant now and results in future pleasure, I say.
सेय्यथापि, भिक्खवे, वस्सानं पच्छिमे मासे सरदसमये विद्धे विगतवलाहके देवे आदिच्चो नभं अब्भुस्सक्कमानो सब्बं आकासगतं तमगतं अभिविहच्च भासते च तपते च विरोचते च; एवमेव खो, भिक्खवे, यमिदं धम्मसमादानं पच्चुप्पन्नसुखञ्चेव आयतिञ्च सुखविपाकं तदञ्ञे पुथुसमणब्राह्मणपरप्पवादे अभिविहच्च भासते च तपते च विरोचते चा”ति।
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.
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. 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.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
महाधम्मसमादानसुत्तं निट्ठितं छट्ठं।
Mahādhammasamādānasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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