1 Thus was heard by me. At one time the Auspicious One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. At that place the Auspicious One addressed the bhikkhus: “Bhikkhus.” “Bhante,” those bhikkhus replied to the Auspicious One. The Auspicious One said this:

2 “The majority of beings, O bhikkhus, mostly have such a liking, such a desire, such a yearning: “O, that unwished for, disagreeable, unpleasing things would diminish and wished for, agreeable, pleasing things would increase. For those beings, O bhikkhus, having such a liking, such a desire, such a yearning, unwished for, disagreeable, unpleasing things increase and wished for, agreeable, pleasing things diminish. Therein, O bhikkhus, what do you posit to be the cause?” The Auspicious One, O Bhante, is our root for the Dhamma. The Auspicious One is our guide. The Auspicious One is our refuge. Certainly, please let the meaning of this statement be only evident to the Auspicious One. Having heard of this from the Auspicious One, the bhikkhus will bear it in mind.” Well then, O bhikkhus, listen to that and do mind it well, I will speak.”.“Yes Bhante,” those bhikkhus replied to the Auspicious One. The Auspicious One said this:

3 Here, O bhikkhus, the Dhamma-deaf puthujjana, the one who does not possess the vision of the noble ones, not an expert, not trained in the noble ones’ Dhamma; the one who does not possess the vision of true men, not an expert, not trained in the true men’s Dhamma. He does not know what things should be associated with, does not know what things should not be associated with. He does not know what things should be relied on, does not know what things should not be relied on. Not knowing what things should be associated with, not knowing what things should not be associated with; not knowing what things should be relied on, not knowing what things should not be relied on, he associates with the things that should not be associated with but does not associate with the things that should be associated with. He relies on the things that should not be relied on but does not rely on the things that should be relied on. For him associating with the things that should not be associated with and not associating with the things that should be associated with, relying on the things that should not be relied on and not relying on the things that should be relied on, unwished for, disagreeable, unpleasing things increase and wished for, agreeable, pleasing things diminish. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who does not know.

4 But the Dhamma-hearer, O bhikkhus, the noble disciple; the one who possesses the vision of the noble ones, an expert, well-trained in the noble one’s Dhamma; the one who possesses the vision of the true persons, an expert, well-trained in the true person’s Dhamma, knows what things should be associated with, knows what things should not be associated with; knows what things should be relied on, knows what things should not be relied on. Knowing what things should be associated with, knowing what things should not be associated with; knowing what things should be relied on, knowing what things should not be relied on, he associates with the things that should be associated with; he does not associate with the things that should not be associated with, he relies on the things that should be relied on, he does not rely on the things that should not be relied on. For him associating with the things that should be associated with; not associating with the things that should not be associated with, relying on the things that should be relied on, not relying on the things that should not be relied on, unwished for, disagreeable, unpleasing things diminish and wished for, agreeable, pleasing things increase. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who knows.

5 There are, O bhikkhus, these four undertakings of things. Which four?

6 There is, O bhikkhus, the undertaking of things that are painful now and also results in future pain, There is, O bhikkhus, the undertaking of things that are pleasant now but results in future pain, There is, O bhikkhus, the undertaking of things that are painful now but results in future pleasure, There is, O bhikkhus, the undertaking of things that are pleasant now and also results in future pleasure.

7 Therein, O bhikkhus, for that which is the undertaking of things that is painful now and also results in future pain, that unknowing one, entrenched in ignorance, does not wisely understand it as it has come to be: “This is the undertaking of things that is painful now and also results in future pain.” That unknowing one, entrenched in ignorance, not wisely understanding it as it has come to be: “This is the undertaking of things that is painful now and also results in future pain”, pursues it but does not avoid it. For him pursuing that but not avoiding it, unwished for, disagreeable, unpleasing things increase and wished for, agreeable, pleasing things diminish. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who does not know.

8 Therein, O bhikkhus, for that which is the undertaking of things that is pleasant now but results in future pain, that unknowing one, entrenched in ignorance, does not wisely understand it as it has come to be: “This is the undertaking of things that is pleasant now but results in future pain.” That unknowing one, entrenched in ignorance, not wisely understanding it as it has come to be: “This is the undertaking of things that is pleasant now but results in future pain”, pursues it but does not avoid it. For him pursuing that but not avoiding it, unwished for, disagreeable, unpleasing things increase and wished for, agreeable, pleasing things diminish. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who does not know.

9 Therein, O bhikkhus, for that which is the undertaking of things that is painful now but results in future pleasure, that unknowing one, entrenched in ignorance, does not wisely understand it as it has come to be: “This is the undertaking of things that is painful now but results in future pleasure.” That unknowing one, entrenched in ignorance, not wisely understanding it as it has come to be: “This is the undertaking of things that is painful now but results in future pleasure”, he does not pursue it but avoids it. For him not pursuing that but avoiding it, unwished for, disagreeable, unpleasing things increase and wished for, agreeable, pleasing things diminish. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who does not know.

10 Therein, O bhikkhus, for that which is the undertaking of things that is pleasant now and also results in future pleasure, that unknowing one, entrenched in ignorance, does not wisely understand it as it has come to be: “This is the undertaking of things that is pleasant now and also results in future pleasure.” That unknowing one, entrenched in ignorance, not wisely understanding it as it has come to be: “This is the undertaking of things that is pleasant now and also results in future pleasure”, does not pursue it but avoids it. For him not pursuing that but avoiding it, unwished for, disagreeable, unpleasing things increase and wished for, agreeable, pleasing things diminish. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who does not know.

11 Therein, O bhikkhus, for that which is the undertaking of things that is painful now and also results in future pain, that knowing one, attained to noble knowledge, wisely understands it as it has come to be: “This is the undertaking of things that is painful now and also results in future pain.” That knowing one, attained to noble knowledge, wisely understanding it as it has come to be: “This is the undertaking of things that is painful now and also results in future pain”, does not pursue it but avoids it. For him not pursuing that but avoiding it, unwished for, disagreeable, unpleasing things diminish and wished for, agreeable, pleasing things increase. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who knows.

12 Therein, O bhikkhus, for that which is the undertaking of things that is pleasant now but results in future pain, that knowing one, attained to noble knowledge, wisely understands it as it has come to be: “This is the undertaking of things that is pleasant now but results in future pain.” That knowing one, attained to noble knowledge, wisely understanding it as it has come to be: “This is the undertaking of things that is pleasant now but results in future pain”, does not pursue it but avoids it. For him not pursuing that but avoiding it, unwished for, disagreeable, unpleasing things diminish and wished for, agreeable, pleasing things increase. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who knows.

13 Therein, O bhikkhus, for that which is the undertaking of things that is painful now but results in future pleasure, that knowing one, attained to noble knowledge, wisely understanding it as it has come to be: “This is the undertaking of things that is painful now but results in future pleasure”, he pursues it and does not avoid it. For him pursuing it and not avoiding it, unwished for, disagreeable, unpleasing things diminish and wished for, agreeable, pleasing things increase. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who knows.

14 Therein, O bhikkhus, for that which is the undertaking of things that is pleasant now and also results in future pleasure, that knowing one, attained to noble knowledge, wisely understands it as it has come to be: “This is the undertaking of things that is pleasant now and also results in future pleasure”, does not avoid it but pursues it. For him not avoiding that but pursuing it, unwished for, disagreeable, unpleasing things diminish and wished for, agreeable, pleasing things increase. What is the reason for that? Because, this is just so, O bhikkhus, as happens for one who knows.

15 And what, O bhikkhus, is the undertaking of things that is painful now and also results in future pain?

16 Here, O bhikkhus, a certain individual, even with physical pain, even with mental pain, he kills living beings and experiences physical pain and mental pain in dependence on killing living beings. Even with physical pain, even with mental pain, he takes what is not given and experiences physical pain and mental pain in dependence on taking what is not given. Even with physical pain, even with mental pain, he engages in misconduct in sensual pleasures and experiences physical pain and mental pain in dependence on the engagement of misconduct in sensual pleasures. Even with physical pain, even with mental pain, he speaks falsehood and experiences physical pain and mental pain in dependence on speaking falsehood. Even with physical pain, even with mental pain, he speaks divisive speech and experiences physical pain and mental pain in dependence on the speaking of divisive speech. Even with physical pain, even with mental pain, he speaks harsh speech and experiences physical pain and mental pain in dependence on speaking harsh speech. Even with physical pain, even with mental pain he engages in senseless prattle and experiences physical pain and mental pain in dependence on the engagement in senseless prattle. Even with physical pain, even with mental pain he is covetous and experiences physical pain and mental pain in dependence on covetousness. Even with physical pain, even with mental pain he has a mind of ill-will and experiences physical pain and mental pain in dependence on having a mind of ill-will. Even with physical pain, even with mental pain he has wrong view and experiences physical pain and mental pain in dependence on having wrong view. With the breakup of the body, after death, he arises in the lower world, unhappy destination, the woeful plane, hell. This, O bhikkhus, is called the undertaking of things that is painful now and also results in future pain.

17 And what, O bhikkhus, is the undertaking of things that is pleasant now but results in future pain?

18 Here, O bhikkhus, a certain individual, even with physical pleasure, even with mental pleasure, he kills living beings and experiences physical pleasure and mental pleasure in dependence on killing living beings. Even with physical pleasure, even with mental pleasure, he takes what is not given and experiences physical pleasure and mental pleasure in dependence on taking what is not given. Even with physical pleasure, even with mental pleasure, he engages in misconduct in sensual pleasures and experiences physical pleasure and mental pleasure in dependence on the engagement of misconduct in sensual pleasures. Even with physical pleasure, even with mental pleasure, he speaks falsehood and experiences physical pleasure and mental pleasure in dependence on speaking falsehood. Even with physical pleasure, even with mental pleasure, he speaks divisive speech and experiences physical pleasure and mental pleasure in dependence on speaking divisive speech. Even with physical pleasure, even with mental pleasure, he speaks harsh speech and experiences physical pleasure and mental pleasure in dependence on speaking harsh speech. Even with physical pleasure, even with mental pleasure he engages in senseless prattle and experiences physical pleasure and mental pleasure in dependence on the engagement in senseless prattle. Even with physical pleasure, even with mental pleasure he is covetous and experiences physical pleasure and mental pleasure in dependence on covetousness. Even with physical pleasure, even with mental pleasure he has a mind of ill-will and experiences physical pleasure and mental pleasure in dependence on having a mind of ill-will. Even with physical pleasure, even with mental pleasure he has wrong view and experiences physical pleasure and mental pleasure in dependence on having wrong view. With the breakup of the body, after death, he arises in the lower world, unhappy destination, the woeful plane, hell. This, O bhikkhus, is called the undertaking of things that is pleasant now but results in future pain.

19 And what, O bhikkhus, is the undertaking of things that is painful now but results in future pleasure?

20 Here, O bhikkhus, a certain individual, even with physical pain, even with mental pain, he abstains from killing living beings and experiences physical pain and mental pain in dependence on abstinence from killing living beings. Even with physical pain, even with mental pain, he abstains from taking what is not given and experiences physical pain and mental pain in dependence on abstinence from taking what is not given. Even with physical pain, even with mental pain, he abstains from engaging in misconduct in sensual pleasures and experiences physical pain and mental pain in dependence on abstinence from engaging in misconduct in sensual pleasures. Even with physical pain, even with mental pain, he abstains from speaking falsehood and experiences physical pain and mental pain in dependence on abstinence from speaking falsehood. Even with physical pain, even with mental pain, he abstains from speaking divisive speech and experiences physical pain and mental pain in dependence on abstinence from speaking divisive speech. Even with physical pain, even with mental pain, he abstains from speaking harsh speech and experiences physical pain and mental pain in dependence on abstinence from speaking harsh speech. Even with physical pain, even with mental pain he abstains from engaging in senseless prattle and experiences physical pain and mental pain in dependence on abstinence from engaging in senseless prattle. Even with physical pain, even with mental pain he is not covetous and experiences physical pain and mental pain in dependence on non-covetousness. Even with physical pain, even with mental pain he has a benevolent mind and experiences physical pain and mental pain in dependence on having a benevolent mind. Even with physical pain, even with mental pain he has right view and experiences physical pain and mental pain in dependence on having right view. With the breakup of the body, after death, he arises in a happy destination, a heavenly world. This, O bhikkhus, is called the undertaking of things that is painful now but results in future pleasure.

21 And what, O bhikkhus, is the undertaking of things that is pleasant now and also results in future pleasure?

22 Here, O bhikkhus, a certain individual, even with physical pleasure, even with mental pleasure, he abstains from killing living beings and experiences physical pleasure and mental pleasure in dependence on abstinence from killing living beings. Even with physical pleasure, even with mental pleasure, he abstains from taking what is not given and experiences physical pleasure and mental pleasure in dependence on abstinence from taking what is not given. Even with physical pleasure, even with mental pleasure, he abstains from engaging in misconduct in sensual pleasures and experiences physical pleasure and mental pleasure in dependence on abstinence from the engaging in misconduct in sensual pleasures. Even with physical pleasure, even with mental pleasure, he abstains from speaking falsehood and experiences physical pleasure and mental pleasure in dependence on abstinence from speaking falsehood. Even with physical pleasure, even with mental pleasure, he abstains from speaking divisive speech and experiences physical pleasure and mental pleasure in dependence on abstinence from speaking divisive speech. Even with physical pleasure, even with mental pleasure, he abstains from speaking harsh speech and experiences physical pleasure and mental pleasure in dependence on abstinence from speaking harsh speech. Even with physical pleasure, even with mental pleasure he abstains from engaging in senseless prattle and experiences physical pleasure and mental pleasure in dependence on abstinence from engaging in senseless prattle. Even with physical pleasure, even with mental pleasure he is not covetous and experiences physical pleasure and mental pleasure in dependence on non-covetousness. Even with physical pleasure, even with mental pleasure he has a benevolent mind and experiences physical pleasure and mental pleasure in dependence on having a benevolent mind. Even with physical pleasure, even with mental pleasure he has right view and experiences physical pleasure and mental pleasure in dependence on having right view. With the breakup of the body, after death, he arises in a happy destination, a heavenly world. This, O bhikkhus, is called the undertaking of things that is pleasant now and also results in future pleasure.

23 These, O bhikkhus, are the four undertakings of things.

24 Suppose, O bhikkhus, there were a bitter gourd mixed with poison. A man would come along with a liking for life, a liking for existence, a liking for happiness, aversive to pain. They would say to him thus: “This bitter gourd, good man, is mixed with poison. Drink it if you wish. Indeed while drinking, the color, the aroma and also the flavor will be disagreeable to you. And having drunk it, you will meet with death or deadly suffering.” He would hurriedly, without reflection, drink that beverage and not relinquish it. While drinking, the color, the aroma and also the flavor will be disagreeable to him. And having drunk it, he would meet with death or deadly suffering. In a similer way, I say, O bhikkhus, is this which is the undertaking of things that is painful now and also results in future pain.

25 Suppose, O bhikkhus, a beverage in a bronze vessel would be endowed with color, aroma, and flavor but mixed with poison. A man would come along with a liking for life, a liking for existence, a liking for happiness, aversive to pain. They would say to him thus: “This beverage in the bronze vessel, Good man, is endowed with color, aroma, and flavor but mixed with poison. Drink it if you wish. Indeed while drinking, the color, the aroma and also the flavor will give you pleasure. But having drunk it, you will meet with death or deadly suffering.” He would hurriedly, without reflection, drink that beverage and not relinquish it. While drinking, the color, the aroma and also the flavor would give him pleasure. But having drunk it, he would meet with death or deadly suffering.”. In a similer way, I say, O bhikkhus, is this which is the undertaking of things that is pleasant now but results in future pain.

26 Suppose, O bhikkhus, a stinking urine would be mixed with various medicines. Then a man would come along afflicted with jaundice. They would say to him thus: “This stinking urine, Good man, is mixed with various medicines. Drink it if you wish. Indeed while drinking, the color, the aroma and also the flavor will be disagreeable to you. But having drunk it, you will be at ease.” Having reflected, he would drink it and not relinquish it. While drinking, the color, the aroma and also the flavor will be disagreeable to him. But having drunk it, he would be at ease. In a similer way, I say, O bhikkhus, is this which is the undertaking of things that is painful now but results in future pleasure.

27 Suppose, O bhikkhus, there would be curd, honey, butter and molasses mixed together. Then a man would come along afflicted with dysentery. They would say to him thus: “This, Good man, is curd, honey, butter and molasses mixed together. Drink it if you wish. Indeed while drinking, the color, the aroma and also the flavor will give you pleasure. And having drunk it, you will be at ease.” Having reflected, he would drink it and not relinquish it. While drinking, the color, the aroma and also the flavor would give him pleasure. And having drunk it, he would be at ease. In a similer way, I say, O bhikkhus, is this which is the undertaking of things that is pleasant now and also results in future pleasure.

28 “Just as, O Bhikkhus, in the autumn, when the sky is clear and cloudless, the sun, rising in the sky, dispels all darkness from space as it shines, radiates and illuminates. So too, O bhikkhus, this which is the undertaking of things that is pleasant now and also results in future pleasure, dispels the doctrines of the common samanas and brahmanas as it shines, radiates and illuminates.”

29 This is what the Auspicious One said. Delighted, those bhikkhus rejoiced in the Auspicious One's words.

1 evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tatra kho bhagavā bhikkhū āmantesi: bhikkhavo'ti. bhadante'ti te bhikkhū bhagavato paccassosuṃ. bhagavā etadavoca:

2 yebhuyyena bhikkhave sattā evaṃ kāmā evaṃ chandā evaṃ adhippāyā: aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyunti. tesaṃ bhikkhave sattānaṃ evaṃ kāmānaṃ evaṃ chandānaṃ evaṃ adhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. tatra tumhe bhikkhave kaṃ hetuṃ paccethāti. " bhagavaṃmūlakā no bhante dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. sādhu vata bhante paṭibhātu etassa bhāsitassa attho. bhagavato sutvā bhikkhū dhāressantī"ti. tena hi bhikkhave suṇātha, sādhukaṃ manasi karotha, bhāsissāmīti. evaṃ bhanteti kho te bhikkhū bhagavato paccassosuṃ. bhagavā etadavoca:

3 idha bhikkhave assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ 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. taṃ kissa hetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ aviddasuno.

4 sutavā ca kho bhikkhave ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto sevitabbe dhamme pajānāti\footnote{jānāti (machasaṃ, syā)} asevitabbe dhamme pajānāti, bhajitabbe dhamme pajānāti abhajitabbe dhamme pajānāti. so sevitabbe dhamme pajānanto\footnote{jānanto (machasaṃ, syā)} asevitabbe dhamme pajānanto, bhajitabbe dhamme pajānanto abhajitabbe dhamme pajānanto, 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. taṃ kissa hetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ viddasuno.

5 cattārimāni bhikkhave dhammasamādānāni. katamāni cattāri?

6 atthi bhikkhave dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkha vipākaṃ. atthi bhikkhave dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. atthi bhikkhave dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. atthi bhikkhave dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ. atthi bhikkhave dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

7 tatra bhikkhave yadidaṃ\footnote{yamidaṃ (machasaṃ, syā, pts)} dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā\footnote{aviddhā (syā)} avijjāgato yathābhūtaṃ nappajānāti. idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākanti. taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. tassa taṃ sevato taṃ aparivajjayato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti. iṭṭhā kantā manāpā dhammā parihāyanti taṃ kissahetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ aviddasuno.

8 tatra bhikkhave yadidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti. idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākanti. taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. tassa taṃ sevato taṃ aparivajjayato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti. iṭṭhā kantā manāpā dhammā parihāyanti taṃ kissa hetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ aviddasuno.

9 tatra bhikkhave yadidaṃ\footnote{yamidaṃ (machasaṃ, syā, pts)} dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā\footnote{aviddhā (syā)} avijjāgato yathābhūtaṃ nappajānāti. idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākanti. taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. tassa taṃ asevato taṃ parivajjayato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti. iṭṭhā kantā manāpā dhammā parihāyanti taṃ kissahetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ aviddasuno.

10 tatra bhikkhave yadidaṃ dhammasamādānaṃ paccuppanna sukhañceva āyatiñca sukhavipākaṃ\footnote{sukhavipākanti (machasaṃ)}, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti. idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākanti. taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. tassa taṃ asevato taṃ parivajjayato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti. iṭṭhā kantā manāpā dhammā parihāyanti taṃ kissahetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ aviddasuno.

11 tatra bhikkhave yadidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ vidvā\footnote{viddhā (syā)} vijjāgato yathābhūtaṃ pajānāti. idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākanti. taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. tassa taṃ asevato taṃ parivajjayato aniṭṭhā akantā amanāpā dhammā parihāyanti. iṭṭhā kantā manāpā dhammā abhivaḍḍhanti taṃ kissahetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ viddasuno.

12 tatra bhikkhave yadidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ, taṃ vidvā vijjāgato yathābhūtaṃ pajānāti. idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākanti. taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. tassa taṃ asevato taṃ parivajjayato aniṭṭhā akantā amanāpā dhammā parihāyanti. iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. taṃ kissahetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ viddasuno.

13 tatra bhikkhave yadidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ vidvā\footnote{viddhā (syā)} vijjāgato yathābhūtaṃ pajānāti. idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākanti. taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. tassa taṃ sevato taṃ aparivajjayato aniṭṭhā akantā amanāpā dhammā parihāyanti. iṭṭhā kantā manāpā dhammā abhivaḍḍhanti taṃ kissahetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ viddasuno.

14 tatra bhikkhave yadidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ vidvā vijjāgato yathābhūtaṃ pajānāti. idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākanti. taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. tassa taṃ sevato taṃ aparivajjayato aniṭṭhā akantā amanāpā dhammā parihāyanti. iṭṭhā kantā manāpā dhammā abhivaḍḍhanti taṃ kissahetu? evaṃ hetaṃ bhikkhave hoti yathā taṃ viddasuno.

15 katamañca bhikkhave dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ?

16 idha bhikkhave ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena adinnādāyī hoti adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti. kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena musāvādī hoti. musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena pisunāvāco\footnote{pisuṇavāco (machasaṃ, syā)} hoti. pisunāvācapaccayā ca\footnote{pisuṇāvācāpaccayā (sīmu); pisuṇavācāpaccayā (machasaṃ, syā)} dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena pharusāvāvo\footnote{pharusavāco (machasaṃ, syā)} hoti pharusāvācapaccayā ca\footnote{pharusāvācapaccayā (sīmu); pharusavācāpaccayā (machasaṃ, syā)} dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena samphappalāpī hoti. samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena abhijjhālu hoti. abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena byāpannacitto hoti. byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti. micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. so kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati\footnote{uppajjati (sī)}. idaṃ vuccati bhikkhave dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

17 katamañca bhikkhave dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ?

18 idha bhikkhave ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti. pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena adinnādāyī hoti adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena kāmesu micchācārī hoti kāmesu micchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena musāvādī hoti. musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena pisunāvāco\footnote{pisuṇavāco (machasaṃ, syā)} hoti. pisunāvācapaccayā ca\footnote{pisuṇāvācāpaccayā (sīmu); pisuṇavācā paccayā (machasaṃ, syā)} sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena pharusāvāco\footnote{pharusavāco (machasaṃ, syā)} hoti. pharusāvācapaccayā\footnote{pharusāvācāpaccayā sīmu; pharusavāpaccayā (machasaṃ, syā)} ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena samphappalāpī hoti. samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena abhijjhālu hoti. abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena byāpannacitto hoti. byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti. micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. so kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. idaṃ vuccati bhikkhave dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

19 katamañca bhikkhave dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ?

20 idha bhikkhave ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti. pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti. adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena kāmesu micchācārā paṭivirato hoti. kāmesu micchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti. musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena pisunāya vācāya\footnote{pisuṇāvācā (sīmu)} paṭivirato hoti. pisunāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena pharusāya vācāya\footnote{pharusāvācā (sīmu)} paṭivirato hoti. pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti. samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti. anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti. abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti. sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. so kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati\footnote{uppajjati (sī)}. idaṃ vuccati bhikkhave dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

21 katamañca bhikkhave dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ?

22 idha bhikkhave ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti. pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti. adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena kāmesu micchācārā paṭivirato hoti. kāmesu micchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti. musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena pisunāya vācāya\footnote{pisuṇāvācasī (katthaci)} paṭivirato hoti. pisunāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena pharusāya vācāya\footnote{pharusāvācā (sī, katthaci)} paṭivirato hoti. pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti. samphalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena anabhijjhālu hoti. anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃ vedeti. sahāpi sukhena sahāpi somanassena abyāpannacitto hoti. abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti. sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. so kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapajjati. idaṃ vuccati bhikkhave dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

23 imāni kho bhikkhave cattāri dhammasamādānāni.

24 seyyathāpi bhikkhave tittakālāpu\footnote{tittakālābu (machasaṃ, pts, sī, katthaci); tittikālābū (syā)} visena saṃsaṭṭho, atha puriso āgaccheyya jīvitukāmo amaritukāmo, sukhakāmo dukkhapaṭikkūlo, tamenaṃ evaṃ vadeyyuṃ: 'ambho purisa, ayaṃ tittakālāpuvisena saṃsaṭṭho. sace ākaṃkhasi piva\footnote{pīpa (sīmu)}. tassa te pivato\footnote{pi to (sīmu)} ceva nacchādessati vaṇṇenapi gandhenapi rasenapi. pivitvā\footnote{pītvā (sīmu)} ca pana maraṇaṃ vā nigacchasi\footnote{niggacchasi (syā)} maraṇamattaṃ vā dukkhanti. so taṃ apaṭisaṅkhāya\footnote{appaṭisaṅkhāya (machasaṃ, syā)} piveyya, na paṭinissajjeyya\footnote{nappaṭinissajjeyya (sī, machasaṃ, syā, pts)}. tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi. pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. tathūpamāhaṃ bhikkhave imaṃ dhammasamādānaṃ vadāmi yamidaṃ\footnote{yadidaṃ (syā)},dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

25 seyyathāpi bhikkhave āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno, so ca kho visena saṃsaṭṭho, atha puriso āgaccheyya jīvitukāmo amaritukāmo, sukhakāmo dukkha paṭikkūlo. tamenaṃ evaṃ vadeyyuṃ: 'ambho purisa, ayaṃ āpānīyakaṃso\footnote{āpāniyaka so (syā)} vaṇṇasampanno gandhasampanno rasasampanno, so ca kho visena saṃsaṭṭho. sace ākaṅkhasi piva. tassa te pivato hi kho chādessati vaṇṇenapi gandhenapi rasenapi. pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhanti. so taṃ apaṭisaṅkhāya piveyya, na paṭinissajjeyya. tassa taṃ pivato hi kho chādeyya vaṇṇenapi gandhenapi rasenapi. pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. tathūpamāhaṃ bhikkhave imaṃ dhammasamādānaṃ vadāmi yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

26 seyyathāpi bhikkhave pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, atha puriso āgaccheyya paṇḍurogī. tamenaṃ evaṃ vadeyyuṃ: 'ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ. sace ākaṅkhasi piva. tassa te pivato hi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī'ti. so taṃ paṭisaṅkhāya piveyya na paṭinissajjeyya. tassa taṃ pivato hi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi. pivitvā ca pana sukhī assa. tathūpamāhaṃ bhikkhave imaṃ dhammasamādānaṃ vadāmi yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

27 seyyathāpi bhikkhave dadhi ca madhu ca sappi ca\footnote{dadhiñca madhuñca sapapiñca - sīmu} phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ. atha puriso āgaccheyya lohitapakkhandiko. tamenaṃ evaṃ vadeyyuṃ: ambho purisa, imaṃ dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva. tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi pivitvā ca pana sukhī bhavissasīti. so taṃ paṭisaṅkhāya piveyya, na paṭinissajjeyya.4 tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi. pivitvā ca pana sukhī assa. tathūpamāhaṃ bhikkhave imaṃ dhammasamādānaṃ vadāmi yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

28 seyyathāpi bhikkhave vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussukkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsati ca tapati ca virocati ca, evameva kho bhikkhave yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsati ca tapati ca virocati cāti.

29 idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.