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