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Majjhima Nikāya 45

Cūḷadhammasamādānasutta

The Shorter Discourse on Taking Up Practices · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ was stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monasteryārāme.
thereTatra indeedkho the Blessed Onebhagavā mendicantsbhikkhū addressedāmantesi:
"mendicants"“bhikkhavo”ti.
"venerable sir"“Bhadante”ti thosete mendicantsbhikkhū to the Blessed Onebhagavato repliedpaccassosuṁ.
the Blessed OneBhagavā said thisetadavoca:

these four“cattārimāni, mendicantsbhikkhave, ways of taking up practicesdhammasamādānāni.
whichKatamāni fourcattāri?
there isAtthi, mendicantsbhikkhave, a way of taking up practicesdhammasamādānaṁ pleasant nowpaccuppannasukhaṁ in the futureāyatiṁ results in paindukkhavipākaṁ;
there isatthi, mendicantsbhikkhave, a way of taking up practicesdhammasamādānaṁ painful nowpaccuppannadukkhañceva and in the futureāyatiñca results in paindukkhavipākaṁ;
there isatthi, mendicantsbhikkhave, a way of taking up practicesdhammasamādānaṁ painful nowpaccuppannadukkhaṁ in the futureāyatiṁ results in pleasuresukhavipākaṁ;
there isatthi, mendicantsbhikkhave, a way of taking up practicesdhammasamādānaṁ pleasant nowpaccuppannasukhañceva and in the futureāyatiñca results in pleasuresukhavipākaṁ.

and whatKatamañca, monksbhikkhave, way of taking up practicesdhammasamādānaṁ pleasant nowpaccuppannasukhaṁ in the futureāyatiṁ resulting in paindukkhavipākaṁ?
there areSanti, monksbhikkhave, someeke ascetics and brahminssamaṇabrāhmaṇā holding this doctrineevaṁvādino holding this viewevaṁdiṭṭhino:
there is not‘natthi in sensual pleasureskāmesu wrongdoso’ti.
theyTe in sensual pleasureskāmesu to indulgencepātabyataṁ throw themselvesāpajjanti.
theyTe indeedkho with jeweled bands in their hairmoḷibaddhāhi with female wanderersparibbājikāhi cavortparicārenti.
theyTe said thusevamāhaṁsu:
what‘kiṁsu indeednāma thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā in sensual pleasureskāmesu future dangeranāgatabhayaṁ seeingsampassamānā of sensual pleasureskāmānaṁ speak of giving uppahānamāhaṁsu, of sensual pleasureskāmānaṁ complete understandingpariññaṁ do they advocatepaññapenti?
pleasantSukho of thisimissā female wanderer'sparibbājikāya tendertaruṇāya softmudukāya downylomasāya arm'sbāhāya touchsamphasso’ti theyte in sensual pleasureskāmesu to indulgencepātabyataṁ throw themselvesāpajjanti.
theyTe in sensual pleasureskāmesu to indulgencepātabyataṁ having thrown themselvesāpajjitvā of the bodykāyassa breaking upbhedā afterparaṁ deathmaraṇā to a place of lossapāyaṁ to a bad placeduggatiṁ to the underworldvinipātaṁ to hellnirayaṁ are rebornupapajjanti.
theyTe theretattha painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they feelvedayanti.
theyTe said thusevamāhaṁsu:
this‘idaṁ indeedkho thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā in sensual pleasureskāmesu future dangeranāgatabhayaṁ seeingsampassamānā of sensual pleasureskāmānaṁ speak of giving uppahānamāhaṁsu, of sensual pleasureskāmānaṁ complete understandingpariññaṁ they advocatepaññapenti, theseime forhi Imayaṁ because of sensual pleasureskāmahetu caused by sensual pleasureskāmanidānaṁ painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā I am feelingvedayāmā’ti.

just as ifSeyyathāpi, monksbhikkhave, of the summergimhānaṁ in the lastpacchime monthmāse a camel’s foot creeper podmāluvāsipāṭikā were to burst openphaleyya.
thenAtha indeedkho thattaṁ, monksbhikkhave, camel’s foot creeper seedmāluvābījaṁ at a certainaññatarasmiṁ at the root of a sal treesālamūle were to fallnipateyya.
thenAtha indeedkho, monksbhikkhave, whichyā in thattasmiṁ sal treesāle hauntingadhivatthā deitydevatā thatsā fearfulbhītā nervoussaṁviggā dreadsantāsaṁ would fall intoāpajjeyya.
thenAtha indeedkho, monksbhikkhave, in thattasmiṁ sal treesāle of the deity hauntingadhivatthāya deitydevatāya friends and colleaguesmittāmaccā relatives and kinñātisālohitā deities of the parksārāmadevatā deities of the forestsvanadevatā deities of the treesrukkhadevatā in the herbs, grass, and big treesosadhitiṇavanappatīsu hauntingadhivatthā deitiesdevatā having gatheredsaṅgamma having assembledsamāgamma thusevaṁ would reassuresamassāseyyuṁ:
do not‘mā sirbhavaṁ fearbhāyi, do notmā sirbhavaṁ fearbhāyi;
hopefullyappeva indeed thisnāmetaṁ camel’s foot creeper seedmāluvābījaṁ a peacockmoro orvā would swallowgileyya, a deermago orvā would eatkhādeyya, a forest firedavaḍāho orvā would burnḍaheyya, a lumberjackvanakammikā orvā would pick upuddhareyyuṁ, termitesupacikā orvā would eatuṭṭhaheyyuṁ, not fertileabījaṁ orvā and it may not even bepanassā’ti.

thenAtha indeedkho thattaṁ, monksbhikkhave, the māluvā seedmāluvābījaṁ notneva a peacockmoro would swallowgileyya, notna a deermago would eatkhādeyya, notna a forest firedavaḍāho would burnḍaheyya, notna lumberjacksvanakammikā would removeuddhareyyuṁ, notna termitesupacikā would consumeuṭṭhaheyyuṁ, and the seedbījañca and for itpanassa thattaṁ by the monsoonpāvussakena by a rain-cloudmeghena soakedabhippavuṭṭhaṁ right theresammadeva would sproutviruheyya.
itsSāssa the māluvā creepermāluvālatā tendertaruṇā softmudukā downylomasā hangingvilambinī, itsā thattaṁ sal treesālaṁ would entwineupaniseveyya.
thenAtha indeedkho, monksbhikkhave, in thattasmiṁ sal treesāle dwellingadhivatthāya of the deitydevatāya there would be thisevamassa:
what indeed‘kiṁsu trulynāma yourte sirsbhonto friends and colleaguesmittāmaccā relatives and kinñātisālohitā park deitiesārāmadevatā forest deitiesvanadevatā tree deitiesrukkhadevatā in herbs, grasses, and treesosadhitiṇavanappatīsu dwellingadhivatthā deitiesdevatā in the māluvā seedmāluvābīje future dangeranāgatabhayaṁ seeingsampassamānā having assembledsaṅgamma having gatheredsamāgamma thusevaṁ reassuredsamassāsesuṁ:
do not“mā sirbhavaṁ fearbhāyi do notmā sirbhavaṁ fearbhāyi,
hopefullyappeva truly thisnāmetaṁ the māluvā seedmāluvābījaṁ a peacockmoro orvā will swallowgileyya, a deermago orvā will eatkhādeyya, a forest firedavaḍāho orvā will burnḍaheyya, lumberjacksvanakammikā orvā will removeuddhareyyuṁ, termitesupacikā orvā will consumeuṭṭhaheyyuṁ, not fertileabījaṁ orvā and itpanassā”ti;
pleasantsukho of thisimissā māluvā creepermāluvālatāya tendertaruṇāya softmudukāya downylomasāya hangingvilambiniyā is the touchsamphasso’ti.

Sā taṁ sālaṁ anuparihareyya. Sā taṁ sālaṁ anupariharitvā upari viṭabhiṁ kareyya. Upari viṭabhiṁ karitvā oghanaṁ janeyya. Oghanaṁ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa: ‘idaṁ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ: “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. Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino ‘natthi kāmesu doso’ti.

Then the creeper enfolded the sal tree, made a canopy over it, draped a curtain around it, and split apart all the main branches. Then the deity thought, ‘This is the future danger that my friends saw! It’s because of that camel’s foot creeper seed that I’m feeling painful, sharp, severe, acute feelings.’ In the same way, there are some ascetics and brahmins who have this doctrine and view: ‘There’s nothing wrong with sensual pleasures’ …

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