Cūḷadhammasamādānasutta

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Majjhima Nikāya 45

Cūḷadhammasamādānasutta

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

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Te kāmesu pātabyataṁ āpajjanti.
Te moḷibaddhāhi paribbājikāhi paricārenti.
Te evamāhaṁsu:
‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti?
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti.
Te kāmesu pātabyataṁ āpajjanti.
Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.
Te evamāhaṁsu:
‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti.
Ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.

This is called the way of taking up practices that is pleasant now but results in future pain.

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ?
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati,
so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko.
Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti.

And what is the way of taking up practices that is painful now and results in future pain? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day.

Ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,
kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto,
ubbhaṭṭhakopi hoti, āsanapaṭikkhitto,
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,
kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṁ kappeti,
sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.

They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out their hair and beard, committed to this practice. They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They’re devoted to ritual bathing three times a day, including at dusk. And so they live committed to practicing these various ways of mortifying and tormenting the body.

So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is called the way of taking up practices that is painful now and results in future pain.

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.

And what is the way of taking up practices that is painful now but results in future pleasure? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. They lead the full and pure spiritual life in pain and sadness, weeping, with tearful faces. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is called the way of taking up practices that is painful now but results in future pleasure.

Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ? Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti. Idamavoca bhagavā.

And what is the way of taking up practices that is pleasant now and results in future pleasure? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is called the way of taking up practices that is pleasant now and results in future pleasure. These are the four ways of taking up practices.” That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Cūḷadhammasamādānasuttaṁ niṭṭhitaṁ pañcamaṁ.

Satisfied, the mendicants approved what the Buddha said.

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