mn.46 Majjhima Nikāya (Middle Discourses)

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

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

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

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

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

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

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

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

The Ignorant Person

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

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

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

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

The Wise Person

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

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

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

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

The Four Ways

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

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

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

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

The Similes

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

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

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

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

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

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

Thus have I heard: At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. While he was there the Lord addressed the monks, saying: “Monks.” “Revered One,” these monks answered the Lord in assent. The Lord spoke thus:

“For the most part, monks, beings wish like this, desire like this, intend like this: ‘O may unpleasant, unenjoyable, disagreeable things dwindle away, O may pleasant, enjoyable, agreeable things grow much,’ Monks, unpleasant, unenjoyable, disagreeable things grow much in those beings of such wishes, such desires, such intentions; pleasant, enjoyable, agreeable things dwindle away. As to this, what do you, monks, take to be the cause?” “Things for us, Lord, are rooted in the Lord, have the Lord for conduit, the Lord for arbiter. It were good indeed, Lord, if the meaning of this speech of the Lord's were explained; having heard the Lord, monks would remember.” “Well then, monks, listen, attend carefully, I will speak.” “Yes, Lord,” these monks answered the Lord in assent. The Lord spoke thus:

“In this case, monks, the uninstructed average person, taking no count of the pure ones, unskilled in the Dhamma of the pure ones, untrained in the Dhamma of the pure ones, taking no count of the true men, unskilled in the Dhamma of the true men, untrained in the Dhamma of the true men, does not know what things should be followed, does not know what things should not be followed, does not know what things should be associated with, does not know what things should not be associated with. Not knowing what things should be followed, not knowing what things should not be followed, not knowing what things should be associated with, not knowing what things should not be associated with, he follows things that should not be followed, he does not follow things that should be followed, he associates with things that should not be associated with, he does not associate with things that should be associated with. While he is following things that should not be followed, not following things that should be followed, associating with things that should not be associated with, not associating with things that should be associated with, unpleasant, unenjoyable, disagreeable things grow much, pleasant, enjoyable, agreeable things dwindle away. What is the reason for this? This is so, monks, for one who is unintelligent about this.

But, monks, the instructed disciple of the pure ones, taking count of the Dhamma of the pure ones, skilled in the Dhamma of the pure ones, well trained in the Dhamma of the pure ones, taking count of the true men, skilled in the Dhamma of the true men, well trained in the Dhamma of the true men, knows what things should be followed, knows what things should not be followed, knows what things should be associated with, knows what things should not be associated with. Knowing what things should be followed, knowing what things should not be followed, knowing what things should be associated with, knowing what things should not be associated with, he follows things that should be followed, does not follow things that should not be followed, does not associate with things that should not be associated with, associates with things that should be associated with. While he is not following things that should not be followed, following things that should be followed, not associating with things that should not be associated with, associating with things that should be associated with, unpleasant, unenjoyable, disagreeable things dwindle away, pleasant, enjoyable, agreeable things grow much. What is the cause of this? This is so, monks, for one who is intelligent about this.

Monks, there are four (ways of) undertaking Dhamma. What are the four? There is, monks, the undertaking of Dhamma that is both suffering in the present as well as resulting in suffering in the future. There is, monks, the undertaking of Dhamma that is happiness in the present but results in suffering in the future. There is, monks, the undertaking of Dhamma that is suffering in the present but results in happiness in the future. There is, monks, the undertaking of Dhamma that is both happiness in the present as well as resulting in happiness in the future.

As to this, monks, that undertaking of Dhamma that is both suffering in the present as well as resulting in suffering in the future: if anyone is unintelligent about this, ignorant, he does not comprehend as it really is: ‘This undertaking of Dhamma is both suffering in the present as well as resulting in suffering in the future. Unintelligent about this, ignorant, not comprehending it as it really is, he follows it, he does not avoid it. While he is following it, not avoiding it, unpleasant, unenjoyable, disagreeable things grow much, pleasant, enjoyable, agreeable things dwindle away. What is the cause of this? It is so, monks, for one who is unintelligent about this.

As to this, monks, that undertaking of Dhamma that is happiness in the present but results in suffering in the future: if anyone is unintelligent about this, ignorant, he does not comprehend as it really is: This undertaking of Dhamma is happiness in the present but results in suffering in the future. Unintelligent about this, ignorant, not comprehending it as it really is, he follows it, he does not avoid it. While he is following it, not avoiding it, unpleasant, unenjoyable, disagreeable things grow much, pleasant, enjoyable, agreeable things dwindle away. What is the cause of this? It is so, monks, for one who is unintelligent about this.

As to this, monks, that undertaking of Dhamma that is suffering in the present, but results in happiness in the future; if anyone is unintelligent about this, ignorant, he does not comprehend as it really is: This undertaking of Dhamma is suffering in the present but results in happiness in the future. Unintelligent about this, ignorant, not comprehending it as it really is, he does not follow it, he avoids it. While he is not following it, avoiding it, unpleasant, unenjoyable, disagreeable things grow much, pleasant, enjoyable, agreeable things dwindle away. What is the cause of this? It is so, monks, for one who is unintelligent about this.

As to this, monks, that undertaking of Dhamma that is both happiness in the present as well as resulting in happiness in the future; if anyone is unintelligent about this, ignorant, he does not comprehend as it really is: This undertaking of Dhamma is both happiness in the present as well as resulting in happiness in the future. Unintelligent about this, ignorant, not comprehending it as it really is, he does not follow it, he avoids it. While he is not following it, avoiding it, unpleasant, unenjoyable, disagreeable things grow much, pleasant, enjoyable, agreeable things dwindle away. What is the cause of this? It is so, monks, for one who is unintelligent about this.

As to this, monks, that undertaking of Dhamma that is both suffering in the present as well as resulting in suffering in the future; if anyone is intelligent about this, wise, he comprehends as it really is: This undertaking of Dhamma is both suffering in the present as well as resulting in suffering in the future. Intelligent about this, wise, comprehending it as it really is, he does not follow it, he avoids it. While he is not following it, avoiding it, unpleasant, unenjoyable, disagreeable things dwindle away, pleasant, enjoyable, agreeable things grow much. What is the cause of this? It is so, monks, for one who is intelligent about this.

As to this, monks, that undertaking of Dhamma which is happiness in the present but results in suffering in the future; if anyone is intelligent about this, wise, he comprehends as it really is: This undertaking of Dhamma is happiness in the present but results in suffering in the future. Intelligent about this, wise, comprehending it as it really is, he does not follow it, he avoids it. While he is not following it, avoiding it, unpleasant, unenjoyable, disagreeable things dwindle away, pleasant, enjoyable, agreeable things grow much. What is the cause of this? It is so, monks, for one who is intelligent about this.

As to this, monks, that undertaking of Dhamma that is suffering in the present but results in happiness in the future; if anyone is intelligent about this, wise, he comprehends as it really is: This undertaking of Dhamma is suffering in the present but results in happiness in the future. Intelhgent about this, wise, comprehending it as it really is, he follows it, he does not avoid it. While he is following it, not avoiding it, unpleasant, unenjoyable, disagreeable things dwindle away, pleasant, enjoyable, agreeable things grow much. What is the cause of this? It is so, monks, for one who is intelligent about this.

As to this, monks, that undertaking of Dhamma that is both happiness in the present as well as resulting in happiness in the future; if anyone is intelligent about this, wise, he comprehends as it really is: This undertaking of Dhamma is both happiness in the present as well as resulting in happiness in the future. Intelhgent about this, wise, comprehending it as it really is, he follows it, he does not avoid it. While he is following it, not avoiding it, unpleasant, unenjoyable, disagreeable things dwindle away, pleasant, enjoyable, agreeable things grow much. What is the cause of this? It is so, monks, for one who is intelligent about this.

And what, monks, is the undertaking of Dhamma that is suffering in the present and results in suffering in the future? In this case, monks, someone, even with suffering, even with grief, becomes one to make onslaught on creatures; and because of his onslaught on creatures he experiences suffering and grief. Even with suffering, even with grief, he becomes one who takes what was not given and because of his taking what was not given he experiences suffering and grief. Even with suffering, even with grief, he becomes one to behave wrongly in regard to sense-pleasures and because of his behaving wrongly in regard to sense-pleasures he experiences suffering and grief. Even with suffering, even with grief, he becomes a liar and because of his lying he experiences suffering and grief. Even with suffering, even with grief, he becomes a slanderer and because of his slandering he experiences suffering and grief. Even with suffering, even with grief, he becomes a harsh speaker and because of his harsh speech he experiences suffering and grief. Even with suffering, even with grief, he becomes a frivolous talker and because of his frivolous talk he experiences suffering and grief. Even with suffering, even with grief, he becomes covetous and because of his covetousness he experiences suffering and grief. Even with suffering, even with grief, he becomes malevolent in thought and because of his malevolence in thought he experiences suffering and grief. Even with suffering, even with grief, he becomes of wrong view; and because of his wrong view he experiences suffering and grief. He, at the breaking up of the body after dying uprises in a sorrowful state, a bad bourn, the abyss, Niraya Hell. This, monks, is called the undertaking of Dhamma that is both suffering in the present as well as resulting in suffering in the future.

And what, monks, is the undertaking of Dhamma that is happiness in the present but results in suffering in the future? In this case, monks, someone, even with happiness, even with pleasure becomes one to make onslaught on creatures; and because of his onslaught on creatures he experiences happiness and pleasure. Even with happiness, even with pleasure, he becomes one who takes what was not given and because of his taking what was not given he experiences happiness and pleasure. Even with happiness, even with pleasure, he becomes one to behave wrongly in regard to sense-pleasures and because of his behaving wrongly in regard to sense-pleasures he experiences happiness and pleasure. Even with happiness, even with pleasure, he becomes a liar and because of his lying he experiences happiness and pleasure. Even with happiness, even with pleasure, he becomes a slanderer and because of his slandering he experiences suffering and grief. Even with suffering, even with grief, he becomes a harsh speaker and because of his harsh speech he experiences happiness and pleasure. Even with happiness, even with pleasure, he becomes a frivolous talker and because of his frivolous talk he experiences happiness and pleasure. Even with happiness, even with pleasure, he becomes covetous and because of his covetousness he experiences happiness and pleasure. Even with happiness, even with pleasure, he becomes malevolent in thought and because of his malevolence in thought he experiences happiness and pleasure. Even with happiness, even with pleasure, he becomes of wrong view; and because of his wrong view he experiences happiness and pleasure. He, at the breaking up of the body after dying uprises in a sorrowful state, a bad bourn, the abyss, Niraya Hell. This, monks, is called the undertaking of Dhamma that is happiness in the present but results in suffering in the future.

And what, monks, is the undertaking of Dhamma that is suffering in the present but results in happiness in the future? In this case, monks, someone, even with suffering, even with grief, abstains from onslaught on creatures; and because of his abstaining from onslaught on creatures he experiences suffering and grief. Even with suffering, even with grief, he is one who abstains from taking what was not given; and because of his abstaining from taking what was not given he experiences suffering and grief. Even with suffering, even with grief, he is one who abstains from wrong behaviour in regard to sense-pleasures; and because of his abstaining from wrong behaviour in regard to sense-pleasures he experiences suffering and grief. Even with suffering, even with grief, he is one who abstains from lying; and because of his abstaining from lying he experiences suffering and grief. Even with suffering, even with grief, he is one who abstains from slander; and because of his abstaining from slander he experiences suffering and grief. Even with suffering, even with grief, he is one who abstains from harsh speech; and because of his abstaining from harsh speech he experiences suffering and grief. Even with suffering, even with grief, he is one who abstains from frivolous talk; and because of his abstaining from frivolous talk he experiences suffering and grief. Even with suffering, even with grief, he is one who abstains from covetousness; and because of his abstaining from covetousness he experiences suffering and grief. Even with suffering, even with grief, he is one who abstains from malevolence in thought; and because of his abstaining from malevolence in thought he experiences suffering and grief. Even with suffering, even with grief, he is one who is of right view; and because of his right view he experiences suffering and grief. He, at the breaking up of the body after dying, arises in a good bourn, a heaven world. This, monks, is called the undertaking of Dhamma that is suffering in the present but results in happiness in the future.

And what, monks, is the undertaking of Dhamma that is both happiness in the present as well as resulting in happiness in the future? In this case, monks, someone, even with happiness, even with pleasure, is one to abstain from onslaught on creatures; and because of his abstaining from onslaught on creatures he experiences happiness and pleasure. Even with happiness, even with pleasure, he abstains from taking what was not given and because of his abstaining from taking what was not given he experiences happiness and pleasure. Even with happiness, even with pleasure, he is one who abstains from taking what was not given; and because of his abstaining from taking what was not given he experiences happiness and pleasure. Even with suffering, even with grief, he is one who abstains from wrong behaviour in regard to sense-pleasures; and because of his abstaining from wrong behaviour in regard to sense-pleasures he experiences happiness and pleasure. Even with suffering, even with grief, he is one who abstains from lying; and because of his abstaining from lying he experiences happiness and pleasure. Even with suffering, even with grief, he is one who abstains from slander; and because of his abstaining from slander he experiences happiness and pleasure. Even with suffering, even with grief, he is one who abstains from harsh speech; and because of his abstaining from harsh speech he experiences happiness and pleasure. Even with suffering, even with grief, he is one who abstains from frivolous talk; and because of his abstaining from frivolous talk he experiences happiness and pleasure. Even with suffering, even with grief, he is one who abstains from covetousness; and because of his abstaining from covetousness he experiences happiness and pleasure. Even with suffering, even with grief, he is one who abstains from malevolence in thought; and because of his abstaining from malevolence in thought he experiences happiness and pleasure. Even with suffering, even with grief, he is one who is of right view; and because of his right view he experiences suffering and grief. He, at the breaking up of the body after dying, arises in a good bourn, a heaven world. This, monks, is called the undertaking of Dhamma that is both happiness in the present as well as resulting in happiness in the future.

These, monks, are the four undertakings of Dhamma.

Monks, it is as if there were a bitter gourd infused with poison. Then a man might come along, anxious to live, anxious not to die, anxious for happiness, averse from suffering, and someone might speak thus to him: ‘This bitter gourd is infused with poison; if you like, drink; but while you are drinking, it will please you neither with its colour, scent, nor taste, and when you have drunk you will come to death or to suffering like unto death.’ He might drink without heeding him, he might not give it up. While he was drinking, he might not be pleased either with the colour, scent or taste, and when he had drunk he might come to death or to suffering like unto death. I, monks, say that this undertaking of Dhamma is similar, that is to say the undertaking of Dhamma that is both suffering in the present as well as resulting in suffering in the future.

Monks, it is as if there were in a drinking-bowl a beverage that has colour, scent and taste, but into which poison has been infused. Then a man might come along, anxious to live, anxious not to die, anxious for happiness, averse from suffering, and someone might speak thus to him: ‘My good man, in this drinking-bowl is a beverage that has colour, scent and taste, but poison has been infused into it. If you like, drink, and while you are drinking you will be pleased with the colour, scent and taste, but when you have drunk you will come to death or to suffering like unto death.’ He might drink without heeding him, he might not give it up. While he was drinking he might be pleased with the colour, scent and taste, but when he had drunk he would come to death or to suffering like unto death. I, monks, say that this undertaking of Dhamma is similar, that is to say the undertaking of Dhamma that is happiness in the present but results in suffering in the future.

Monks, it is as if ammonia were infused into various medicines. Then a man might come along suffering from jaundice, and someone might say to him: ‘My good man, this is ammonia infused into various medicines. If you like, drink, but while you are drinking it you will be pleased neither with the colour, scent nor taste, but when you have drunk you will become eased.’ He might drink, heeding him, he might not give it up. While he was drinking he might not be pleased either with the colour or scent or taste, but when he had drunk he might become eased. I, monks, say that this undertaking of Dhamma is similar, that is to say the undertaking of Dhamma that is suffering in the present, but results in happiness in the future.

Monks, it is as if milk and honey and oil and sugar were mixed together. Then a man might come along suffering from dysentery, and someone might say to him: ‘My good man, this is milk and honey and oil and sugar mixed together. If you like, drink; while you are drinking you will be pleased with the colour, scent and taste; and when you have drunk you will become eased.’ He might drink, heeding him, he might not give it up. While he was drinking, he might be pleased with the colour, scent and taste, and when he had drunk he would become eased. I, monks, say that this undertaking of Dhamma is similar, that is to say the undertaking of Dhamma that is both happiness in the present as well as resulting in happiness in the future.

Monks, as in the last month of the rains, at harvest time when the sky is clear, without a cloud, and the sun, ascending in the firmament and driving away the darkness from all the sky, shines forth, and is bright and brilliant, even so, monks, is this undertaking of Dhamma that is both happiness in the present as well as resulting in happiness in the future, because, having driven away the opposing tenets of the ordinary recluses and brahmans, it shines forth and is bright and brilliant.”

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

Greater Discourse on the (Ways of) Undertaking Dhamma: the Sixth

Thus have I heard. On one occasion the Fortunate One was living at Sāvatthi, in Jeta Grove, at Anāthapiṇḍaka‘s Monastery. There the Fortunate One addressed the monks: “Monks!” “Venerable sir,” those monks replied to the Fortunate One. The Fortunate One said this:

“Monks, most beings have this desire, this interest, this aspiration: ‘May unwanted, undesired, unpleasant things diminish, and may wanted, desired, and pleasant things increase!’ Monks, for those beings who have that desire, interest, and aspiration, unwanted, undesired, unpleasant things increase, and wanted, desired, and pleasant things diminish. Monks, what is the reason for that?”

“Bhante, for us, the Fortunate One is the root of the Dhamma, the guide, the reference. Bhante, it would be excellent if the Fortunate One would reveal the meaning of this statement. The monks will listen to the Fortunate One and remember.”

“Therefore, monks, listen and pay attention well. I will speak.”

“Yes, Bhante,” those monks replied to the Fortunate One. The Fortunate One said this:

“Monks, here the uneducated commoner – one who does not see noble beings, is not familiar with the teachings of noble beings, has not been trained in the teachings of noble beings, who does not see good people, is not familiar with the teachings of good people, and has not been trained in the teachings of good people – does not know what things are to be engaged in, what things are not to be engaged in, what things are to be participated in, and what things are not to be participated in. Not knowing what things are to be engaged in, what things are not to be engaged in, what things are to be participated in, and what things are not to be participated in, they engage in the things that are not to be engaged in, do not engage in the things that are to be engaged in, participate in the things that are not to be participated in, and do not participate in the things that are to be participated in. As they engage in the things that are not to be engaged in, do not engage in the things that are to be engaged in, participate in the things that are not to be participated in, and do not participate in the things that are to be participated in, unwanted, undesired, unpleasant things increase, and wanted, desired, and pleasant things diminish. For what reason? Monks, this is how it is for one who lacks wisdom.

“Monks, here the educated student of noble beings – one who sees noble beings, is familiar with the teachings of noble beings, has been well-trained in the teachings of noble beings, who sees good people, is familiar with the teachings of good people, and has been well-trained in the teachings of good people – knows what things are to be engaged in, what things are not to be engaged in, what things are to be participated in, and what things are not to be participated in. Knowing what things are to be engaged in, what things are not to be engaged in, what things are to be participated in, and what things are not to be participated in, they do not engage in the things that are not to be engaged in, engage in the things that are to be engaged in, do not participate in the things that are not to be participated in, and participate in the things that are to be participated in. As they do not engage in the things that are not to be engaged in, engage in the things that are to be engaged in, do not participate in the things that are not to be participated in, and participate in the things that are to be participated in, unwanted, undesired, unpleasant things diminish, and wanted, desired, and pleasant things increase. For what reason? Monks, this is how it is for one who has wisdom.

“Monks, there are four kinds of commitments. What four?

“Monks, there is a commitment which is unpleasant now and unpleasant in the future.

“Monks, there is a commitment which is pleasant now and unpleasant in the future.

“Monks, there is a commitment which is unpleasant now and pleasant in the future.

“Monks, there is a commitment which is pleasant now and pleasant in the future.

For One Who Lacks Wisdom

“Monks, when a commitment is unpleasant now and unpleasant in the future, an ignorant person is not aware of that, and does not accurately understand, ‘This is a commitment which is unpleasant now and unpleasant in the future.’ Since they are not aware of that and do not accurately understand, they engage in it and do not avoid it. As they engage in it and do not avoid it, unwanted, undesired, unpleasant things increase, and wanted, desired, and pleasant things diminish. For what reason? Monks, this is how it is for one who lacks wisdom.

“Monks, when a commitment is pleasant now and unpleasant in the future, an ignorant person is not aware of that, and does not accurately understand, ‘This is a commitment which is pleasant now and unpleasant in the future.’ Since they are not aware of that and do not accurately understand, they engage in it and do not avoid it. As they engage in it and do not avoid it, unwanted, undesired, unpleasant things increase, and wanted, desired, and pleasant things diminish. For what reason? Monks, this is how it is for one who lacks wisdom.

“Monks, when a commitment is unpleasant now and pleasant in the future, an ignorant person is not aware of that, and does not accurately understand, ‘This is a commitment which is unpleasant now and pleasant in the future.’ Since they are not aware of that and do not accurately understand, they avoid it and do not engage in it. As they avoid it and do not engage in it, unwanted, undesired, unpleasant things increase, and wanted, desired, and pleasant things diminish. For what reason? Monks, this is how it is for one who lacks wisdom.

“Monks, when a commitment is pleasant now and pleasant in the future, an ignorant person is not aware of that, and does not accurately understand, ‘This is a commitment which is pleasant now and pleasant in the future.’ Since they are not aware of that and do not accurately understand, they avoid it and do not engage in it. As they avoid it and do not engage in it, unwanted, undesired, unpleasant things increase, and wanted, desired, and pleasant things diminish. For what reason? Monks, this is how it is for one who lacks wisdom.

For One Who Has Wisdom

“Monks, when a commitment is unpleasant now and unpleasant in the future, a knowledgeable person is aware of that, and accurately understands, ‘This is a commitment which is unpleasant now and unpleasant in the future.’ Since they are aware of that and accurately understand, they avoid it and do not engage in it. As they avoid it and do not engage in it, unwanted, undesired, unpleasant things diminish, and wanted, desired, and pleasant things increase. For what reason? Monks, this is how it is for one who has wisdom.

“Monks, when a commitment is pleasant now and unpleasant in the future, a knowledgeable person is aware of that, and accurately understands, ‘This is a commitment which is pleasant now and unpleasant in the future.’ Since they are aware of that and accurately understand, they avoid it and do not engage in it. As they avoid it and do not engage in it, unwanted, undesired, unpleasant things diminish, and wanted, desired, and pleasant things increase. For what reason? Monks, this is how it is for one who has wisdom.

“Monks, when a commitment is unpleasant now and pleasant in the future, a knowledgeable person is aware of that, and accurately understands, ‘This is a commitment which is unpleasant now and pleasant in the future.’ Since they are aware of that and accurately understand, they engage in it and do not avoid it. As they engage in it and do not avoid it, unwanted, undesired, unpleasant things diminish, and wanted, desired, and pleasant things increase. For what reason? Monks, this is how it is for one who has wisdom.

“Monks, when a commitment is pleasant now and pleasant in the future, a knowledgeable person is aware of that, and accurately understands, ‘This is a commitment which is pleasant now and pleasant in the future.’ Since they are aware of that and accurately understand, they engage in it and do not avoid it. As they engage in it and do not avoid it, unwanted, undesired, unpleasant things diminish, and wanted, desired, and pleasant things increase. For what reason? Monks, this is how it is for one who has wisdom.

Examples

“Monks, what is a commitment that is unpleasant now and unpleasant in the future?

“Here, monks, with displeasure and depression, someone kills living beings, and because of killing living beings they experience displeasure and depression.

“With displeasure and depression, they steal, and because of stealing they experience displeasure and depression.

“With displeasure and depression, they commit sexual misconduct, and because of committing sexual misconduct they experience displeasure and depression.

“With displeasure and depression, they tell lies, and because of telling lies they experience displeasure and depression.

“With displeasure and depression, they speak divisive speech, and because of speaking divisive speech they experience displeasure and depression.

“With displeasure and depression, they speak harsh speech, and because of speaking harsh speech they experience displeasure and depression.

“With displeasure and depression, they speak useless speech, and because of speaking useless speech they experience displeasure and depression.

“With displeasure and depression, they covet, and because of coveting they experience displeasure and depression.

“With displeasure and depression, they are aversive, and because of being aversive they experience displeasure and depression.

“With displeasure and depression, they hold wrong view, and because of holding wrong view they experience displeasure and depression.

“When they are separated from their body after death, they reappear in deprivation, a bad destination, downfall, hell.

“Monks, this is called ‘a commitment that is unpleasant now and unpleasant in the future.’

“Monks, what is a commitment that is pleasant now and unpleasant in the future?

“Here, monks, with pleasure and elation, someone kills living beings, and because of killing living beings they experience pleasure and elation. With pleasure and elation, they steal… tell lies… speak divisive speech… speak harsh speech… speak useless speech… covet… are aversive… hold wrong view, and because of holding wrong view they experience pleasure and elation. When they are separated from their body after death, they reappear in deprivation, a bad destination, downfall, hell.

“Monks, this is called ‘a commitment that is pleasant now and unpleasant in the future.’

“Monks, what is a commitment that is unpleasant now and pleasant in the future?

“Here, monks, with displeasure and depression, someone refrains from killing living beings, and because of refraining from killing living beings they experience displeasure and depression. With displeasure and depression, they refrain from stealing… refrain from sexual misconduct… refrain from telling lies… refrain from speaking divisive speech… refrain from speaking harsh speech… refrain from speaking useless speech… do not covet… are not aversive… hold right view, and because of holding right view they experience displeasure and depression. When they are separated from their body after death, they reappear in a good destination, in a heavenly world.

“Monks, this is called ‘a commitment that is unpleasant now and pleasant in the future.’

“Monks, what is a commitment that is pleasant now and pleasant in the future?

“Here, monks, with pleasure and elation, someone refrains from killing living beings, and because of refraining from killing living beings they experience pleasure and elation. With pleasure and elation, they refrain from stealing… refrain from sexual misconduct… refrain from telling lies… refrain from speaking divisive speech… refrain from speaking harsh speech… refrain from speaking useless speech… do not covet… are not aversive… hold right view, and because of holding right view they experience pleasure and elation. When they are separated from their body after death, they reappear in a good destination, in a heavenly world.

“Monks, this is called ‘a commitment that is pleasant now and pleasant in the future.’

“Monks, these are the four kinds of commitments.

Simile of the Poisoned Drink

“Monks, it is just as if there was a bitter drink mixed with poison. Then a person would come who wanted to live and did not want to die, who wanted pleasure and avoided pain. Someone would say to them, ‘Person, this is a bitter drink mixed with poison. You can drink it if you want to. As you drink it, you will not enjoy its appearance, its fragrance, or its flavor, after you drink it, you will die or experience death-like pain.’ Without considering, they would drink it, they would not reject it. As they drank it, they would not enjoy its appearance, fragrance, or its flavor; and after drinking it, they would die or experience death-like pain. Monks, this is like the commitment which is unpleasant now and unpleasant in the future.

“Monks, it is just as if there was an attractive, fragrant, and delicious drink in a bronze cup, but it was mixed with poison. Then a person would come who wanted to live and did not want to die, who wanted pleasure and avoided pain. Someone would say to them, ‘Person, this is an attractive, fragrant, and delicious drink in a bronze cup, but it is mixed with poison. You can drink it if you want to. As you drink it, you will enjoy its appearance, its fragrance, and its flavor, but after you drink it, you will die or experience death-like pain.’ Without considering, they would drink it, they would not reject it. As they drank it, they would enjoy its appearance, its fragrance, and its flavor; but after drinking it, they would die or experience death-like pain. Monks, this is like the commitment which is pleasant now and unpleasant in the future.

“Monks, it is just as if there was a fermented decoction mixed with medicine. Then a person would come who was diseased. Someone would say to them, ‘Person, this fermented decoction is mixed with medicine. You can drink it if you want to. As you drink it, you will not enjoy its appearance, its fragrance, or its flavor. After you drink it, you will feel good.’ After considering, they would drink it, they would not reject it. As they drank it, they would not enjoy its appearance, fragrance, or its flavor; but after drinking it, they would feel good. Monks, this is like the commitment which is unpleasant now and pleasant in the future.

“Monks, it is just as if there was a mixture of curds, honey, ghee, and molasses. Then a person with dysentery came. Someone would say to them, ‘Person, this is a mixture of curds, honey, ghee, and molasses. You can drink it if you want to. As you drink it, you will enjoy its appearance, its fragrance, and its flavor. After you drink it, you will feel good.’ After considering, they would drink it, they would not reject it. As they drank it, they would enjoy its appearance, its fragrance, and its flavor; and after drinking it, they would feel good. Monks, this is like the commitment which is pleasant now and pleasant in the future.

“Monks, just as in the last month of summer, at the beginning of autumn, when the sky is clear and cloudless, the rising sun drives away all darkness and brightens, warms, and illuminates, in the same way, monks, the commitment which is pleasant now and pleasant in the future drives away the teachings of ordinary contemplatives and priests, and brightens, warms, and illuminates.”

This is what the Fortunate One said. Satisfied, those monks delighted in the Fortunate One‘s speech.