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Majjhima Nikāya 45 The Sutta (45)Middle Discourses 45
Cūḷadhammasamādānasutta The Shorter Discourse on Taking Up Practices
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the bhikkhus thus:There the Buddha addressed the mendicants,
“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable sir,’ they replied.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“cattārimāni, bhikkhave, dhammasamādānāni. ‘Bhikkhus, there are four ways of undertaking dhammas.“Mendicants, there are these four ways of taking up practices.
Katamāni cattāri? What four?What four?
Atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ; There is way of undertaking dhammas that is pleasant now and ripens in the future as pain.There is a way of taking up practices that is pleasant now but results in future pain.
atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ; There is a way of undertaking dhammas that is painful now and ripens in the future as pain.There is a way of taking up practices that is painful now and results in future pain.
atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ; There is a way of undertaking dhammas that is painful now and ripens in the future as pleasure.There is a way of taking up practices that is painful now but results in future pleasure.
atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. There is a way of undertaking dhammas that is pleasant now and ripens in the future as pleasure.There is a way of taking up practices that is pleasant now and results in future pleasure.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ? ‘What is the way of undertaking dhammas that is pleasant now and ripens in the future as pain?And what is the way of taking up practices that is pleasant now but results in future pain?
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Bhikkhus, there are certain monks and divines whose theory and view is thus:There are some ascetics and brahmins who have this doctrine and view:
‘natthi kāmesu doso’ti. “There is no harm in sensual desires”,‘There’s nothing wrong with sensual pleasures.’
Te kāmesu pātabyataṁ āpajjanti. and they take to gulping down sensual desires.They throw themselves into sensual pleasures,
Te kho moḷibaddhāhi paribbājikāhi paricārenti. They divert themselves with turbaned women Wanderers.cavorting with female wanderers with jeweled bands in their hair.
Te evamāhaṁsu: They say thus:They say,
‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? “What do these good monks and divines fancy they see as future fear from sensual desires that they speak of abandoning sensual desires and describe an (ulterior) full knowledge of sensual desires.‘What future danger do those ascetics and brahmins see in sensual pleasures that they speak of giving up sensual pleasures, and advocate the complete understanding of sensual pleasures?
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṁ āpajjanti. The contact of this woman Wanderer’s tender soft downy arm is pleasant”, and they take to gulping down sensual desires.Pleasant is the touch of this female wanderer’s arm, tender, soft, and downy!’ And they throw themselves into sensual pleasures.
Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Having done so, on the dissolution of the body, after death, they reappear in an unhappy destination, in the states of deprivation, in perdition, even in hell.When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. There they feel painful, racking, piercing feelings.And there they feel painful, sharp, severe, acute feelings.
Te evamāhaṁsu: They say thus:They say,
‘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. “This is what those good monks and divines see as future fear from sensual desires that they speak of abandoning sensual desires and describe an (ulterior) full knowledge of sensual desires; for it is by reason of sensual desires, owing to sensual desires, that we are (now) feeling painful, racking, piercing feelings.”‘This is that future danger that those ascetics and brahmins saw. For it is because of sensual pleasures that I’m feeling painful, sharp, severe, acute feelings.’
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse māluvāsipāṭikā phaleyya. ‘Bhikkhus, suppose that in the last month of the summer a māluva-creeper pod burst openSuppose that in the last month of summer a camel’s foot creeper pod were to burst open
Atha kho taṁ, bhikkhave, māluvābījaṁ aññatarasmiṁ sālamūle nipateyya. and a māluva-creeper seed fell at the foot of a sāla tree;and a seed were to fall at the root of a sal tree.
Atha kho, bhikkhave, yā tasmiṁ sāle adhivatthā devatā sā bhītā saṁviggā santāsaṁ āpajjeyya. and then a deity living in that tree was alarmed and suspicious and fearful;Then the deity haunting that sal tree would become apprehensive and nervous.
Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṁ samassāseyyuṁ: but the deity’s friends and companions, relatives and kin—garden deities, park deities, tree deities, deities inhabiting medicinal herbs, grass and forest-monarch trees—gathered and met together, and they soothed that deity thus:But their friends and colleagues, relatives and kin—deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees—would come together to reassure them,
‘mā bhavaṁ bhāyi, mā bhavaṁ bhāyi; “Have no fear, good sir, have no fear. ‘Do not fear, sir, do not fear!
appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā’ti. Perhaps a peacock will swallow the māluva-creeper seed or a wild animal will eat it or a forest fire will burn it or woodsmen will carry it off or white ants will devour it or it may even not be a seed”; Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.’
Atha kho taṁ, bhikkhave, māluvābījaṁ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṁ, na upacikā uṭṭhaheyyuṁ, bījañca panassa taṁ pāvussakena meghena abhippavuṭṭhaṁ sammadeva viruheyya. and then no peacock swallowed that seed, no wild animal ate it, no forest fire burnt it, no woodsmen carried it off, no white ants devoured it, and it was in fact a seed; and then, being rained on by the clouds of the Rainy Season, it sprouted in due course, But none of these things happened. And the seed was fertile, so that when the monsoon clouds soaked it with rain, it sprouted.
Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṁ sālaṁ upaniseveyya. and the tender soft downy māluva-creeper tendril wound itself round the sāla-tree; And the creeper wound its tender, soft, and downy tendrils around that sal tree.
Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa: and then the deity living in the sāla tree (thought:) Then the deity thought,
‘kiṁsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ: “What did those friends and acquaintances, those relatives and kin—these garden deities, park deities, tree deities, deities inhabiting medicinal herbs, grass and forest-monarch trees—fancy they saw as future fear from the māluva-creeper seed that they gathered and met together and soothed (me) as they did? ‘What future danger did my friends see when they said:
“mā bhavaṁ bhāyi mā bhavaṁ bhāyi, “Do not fear, sir, do not fear!
appeva nāmetaṁ māluvābījaṁ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṁ, upacikā vā uṭṭhaheyyuṁ, abījaṁ vā panassā”ti; Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.”
sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti. The contact of this māluva-creeper’s tender soft downy tendril is pleasant”; Pleasant is the touch of this creeper’s tender, soft, and downy tendrils.’
Sā taṁ sālaṁ anuparihareyya. and then the creeper enfolded the sāla tree, Then the creeper enfolded the sal tree,
Sā taṁ sālaṁ anupariharitvā upari viṭabhiṁ kareyya. and after that it made a canopy over it, made a canopy over it,
Upari viṭabhiṁ karitvā oghanaṁ janeyya. and after that it draped a curtain all round it, draped a curtain around it,
Oghanaṁ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. and after that the main branches of the sāla tree broke, and split apart all the main branches.
Atha kho, bhikkhave, tasmiṁ sāle adhivatthāya devatāya evamassa: and then the deity who lived in that sāla tree (thought:) Then the deity thought,
‘idaṁ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṁ sampassamānā saṅgamma samāgamma evaṁ samassāsesuṁ: “This is what those friends and acquaintances, those relatives and kin … fancied they saw as future fear from the māluva-creeper seed that they gathered and met together and soothed (me) as they did !”‘This is the future danger that my friends saw!
“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. It’s because of that camel’s foot creeper seed that I’m feeling painful, sharp, severe, acute feelings.’
Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino ‘natthi kāmesu doso’ti. ‘So too, bhikkhus, there are certain monks and divines whose theory and view is thus: “There is no harm in sensual desires”, In the same way, there are some ascetics and brahmins who have this doctrine and view: ‘There’s nothing wrong with sensual pleasures’ …
Te kāmesu pātabyataṁ āpajjanti. and they take to gulping down sensual desires.
Te moḷibaddhāhi paribbājikāhi paricārenti. They divert themselves with turbaned women Wanderers.
Te evamāhaṁsu: They say thus:
‘kiṁsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti? “What do these good monks and divines fancy they see as future fear from sensual desires that they speak of abandoning sensual desires and describe an (ulterior) full knowledge of sensual desires.
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti. The contact of this woman Wanderer’s tender soft downy arm is pleasant”,
Te kāmesu pātabyataṁ āpajjanti. and they take to gulping down sensual desires.
Te kāmesu pātabyataṁ āpajjitvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Having done so, on the dissolution of the body, after death, they reappear in an unhappy destination, in the states of deprivation, in perdition, even in hell.
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. There they feel painful, racking, piercing feelings.
Te evamāhaṁsu: They say thus:
‘idaṁ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṁ sampassamānā kāmānaṁ pahānamāhaṁsu, kāmānaṁ pariññaṁ paññapenti. “This is what those good monks and divines see as future fear from sensual desires that they speak of abandoning sensual desires and describe an (ulterior) full knowledge of sensual desires;
Ime hi mayaṁ kāmahetu kāmanidānaṁ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. for it is by reason of sensual desires, owing to sensual desires, that we are (now) feeling painful, racking, piercing feelings.”
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. ‘This is called a way of undertaking dhammas that is pleasant now and ripens in the future as pain.This is called the way of taking up practices that is pleasant now but results in future pain.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ? ‘And what is a way of undertaking dhammas that is painful now and ripens in future as pain? And what is the way of taking up practices that is painful now and results in future pain?
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, Here, bhikkhus, someone goes naked, rejecting conventions, licking his hands, not coming when asked, not stopping when asked; he does not accept a thing brought or a thing specially made or an invitation; 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.
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. he receives nothing from out of a pot, from out of a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a woman with child, from a woman giving suck, from (where) a woman was lying with a man, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; he accepts no fish or meat, he drinks no liquor, wine or besotting drink. 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.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko. He keeps to one house, to one morsel; he keeps to two houses, to two morsels … he keeps to seven houses, to seven morsels. 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.
Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti. He lives on one saucerful, on two saucerfuls … on seven saucerfuls, a day; 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. he takes food once a day, once each two days, … once each seven days; and so on, up to once each fortnight. He dwells pursuing the practice of taking food at stated intervals. 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.
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. He is an eater of greens, or millet, or wild rice, or hide-parings, or moss, or ricebran, or rinsings, or sesamum flour, or grass, or cowdung. He lives on forest roots and on fruits as a feeder on windfalls. 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.
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, He clothes himself in hemp, in hemp mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in kusa-grass fabric, in bark fabric, in wood (shavings) fabric, in head-hair wool, in animal wool, in owls’ wings. 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.
kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, He is one who pulls out hair and beard, pursuing the practice of pulling out hair and beard. They tear out their hair and beard, committed to this practice.
ubbhaṭṭhakopi hoti, āsanapaṭikkhitto, He is one who stands continuously, rejecting seats. They constantly stand, turning down seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, He is one who squats continuously, devoted to maintaining the squatting position. They squat, committed to the endeavor of squatting.
kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṁ kappeti, He is one who uses a mattress of spikes; he makes a mattress of spikes his bed. They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati. he dwells pursuing the practice of bathing in the water for the third time by nightfall. They’re devoted to ritual bathing three times a day, including at dusk.
Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. In this way he dwells pursuing the practice of self mortification in its many aspects. 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. On the dissolution of the body, after death, he reappears in an unhappy destination, in the states of deprivation, in perdition, even in hell. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. ‘This is called a way of undertaking dhammas that is painful now and ripens in the future as pain.This is called the way of taking up practices that is painful now and results in future pain.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? ‘And what is a way of undertaking dhammas that is painful now and ripens in the future as pleasure? And what is the way of taking up practices that is painful now but results in future pleasure?
Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; ‘Here, bhikkhus, someone is by nature much given to lust, and he constantly experiences pain and grief consequent upon lust; 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.
pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; he is by nature much given to hate, and he constantly experiences pain and grief consequent upon hate;
pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. he is by nature much given to delusion, and he constantly experiences pain and grief consequent upon delusion;
So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati. yet in pain and grief, and with tears on his face and weeping, he leads the life divine in perfect purity. They lead the full and pure spiritual life in pain and sadness, weeping, with tearful faces.
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. On the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. ‘This is called a way of undertaking dhammas that is painful now and ripens in the future as pleasure.This is called the way of taking up practices that is painful now but results in future pleasure.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ? ‘And what is a way of undertaking dhammas that is pleasant now and ripens in the future as pleasure? And what is the way of taking up practices that is pleasant now and results in future pleasure?
Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; ‘Here, bhikkhus, someone is not by nature much given to lust, and he does not constantly experience pain and grief consequent upon lust; 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.
pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti; he is not by nature much given to hate …
pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. to delusion, and he does not constantly experience pain and grief consequent upon delusion.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption …
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… the second … second absorption …
tatiyaṁ jhānaṁ … the third … third absorption …
catutthaṁ jhānaṁ upasampajja viharati. the fourth jhāna … and has purity of mindfulness due to equanimity. fourth absorption.
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. On the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. ‘This is called a way of undertaking dhammas that is pleasant now and ripens in the future as pleasure. This is called the way of taking up practices that is pleasant now and results in future pleasure.
Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti. ‘These, bhikkhus, are the four ways of undertaking dhammas.’ These are the four ways of taking up practices.”
Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in the Blessed One’s words. Satisfied, the mendicants approved what the Buddha said.
Cūḷadhammasamādānasuttaṁ niṭṭhitaṁ pañcamaṁ.