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with a pleasant result in the future? Here, monks, some person is by nature one with strong lust; he frequently experiences suffering and sorrow born of lust. He is by nature one with strong hatred; he frequently experiences suffering and sorrow born of hatred. He is by nature one with strong delusion; he frequently experiences suffering and sorrow born of delusion. He, even with suffering, even with sorrow, with tearful face, weeping, practices the complete and pure holy life. He, at the breaking up of the body, after death, reappears in a good destination, a heavenly world. This is called, monks, a taking up of Dhamma painful in the present with a pleasant result in the future. 472. And what, monks, is a taking up of Dhamma pleasant in the present and has a pleasant result in the future? Here, monks, some person is by nature not one with strong lust; he does not frequently experience suffering and sorrow born of lust. He is by nature not one with strong hatred; he does not frequently experience suffering and sorrow born of hatred. He is by nature not one with strong delusion; he does not frequently experience suffering and sorrow born of delusion. He, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, filled with rapture and pleasure. With the stilling of initial application and sustained application, with internal assurance and... he enters and dwells in the second jhana, which is the unification of mind, without initial application and sustained application, born of concentration, with rapture and pleasure; ...the third jhana... ...the fourth jhana. With the breaking up of the body, after death, he is reborn in a good destination, a heavenly world. This is called, monks, a taking up of Dhamma which is pleasant in the present and has a pleasant result in the future. These, monks, are the four takings up of Dhamma." This the Blessed One said. Delighted, those monks rejoiced in the Blessed One's words. The Shorter Discourse on the Taking Up of Dhamma, the fifth, is finished. 6. The Longer Discourse on the Taking Up of Dhamma 473. Thus have I heard: On one occasion the Blessed One was dwelling in Savatthi, at Jetavana, Anathapindika's park. There, indeed, the Blessed One addressed the monks, "Monks!" "Venerable sir," those monks replied to the Blessed One. The Blessed One said this: "For the most part, monks, beings have such wishes, such desires, such intentions: 'Oh, may unpleasant, undesirable, disagreeable things decline, may pleasant, desirable, agreeable things increase!'" For those beings, monks, who have such wishes, such desires, such intentions, unpleasant, undesirable, disagreeable things increase, and pleasant, desirable, agreeable things decline. There, monks, what cause do you see for this?" "Our teachings, venerable sir, have the Blessed One as their root, have the Blessed One as their guide, have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself would illuminate the meaning of this statement. Having heard from the Blessed One, the monks will remember it." "In that case, monks, listen, pay close attention, I will speak." "Yes, venerable sir," those monks indeed replied to the Blessed One. The Blessed One said this: 474. "Here, monks, an uninstructed ordinary person, not seeing the noble ones, unskilled in the Dhamma of the noble ones, not trained in the Dhamma of the noble ones, not seeing the true men, unskilled in the Dhamma of the true men, not trained in the Dhamma of the true men, regarding what should be cultivated... He does not know the qualities to be cultivated, He does not know the qualities not to be cultivated, He does not know the qualities to be practiced, He does not know the qualities not to be practiced. Not knowing the qualities to be cultivated, Not knowing the qualities not to be cultivated, Not knowing the qualities to be practiced, Not knowing the qualities not to be practiced, He cultivates the qualities not to be cultivated, He does not cultivate the qualities to be cultivated, He practices the qualities not to be practiced, He does not practice the qualities to be practiced. For him, cultivating the qualities not to be cultivated, Not cultivating the qualities to be cultivated, Practicing the qualities not to be practiced, Not practicing the qualities to be practiced, Undesirable, unlovely, unpleasant qualities increase, Desirable, lovely, pleasant qualities decrease. For what reason? This, monks, is how it is, like one who is ignorant. But, monks, a well-instructed noble disciple, One who has seen the noble ones, Skilled in the noble Dhamma, well-trained in the noble Dhamma, One who has seen the true men, Skilled in the Dhamma of the true men, well-trained in the Dhamma of the true men, He knows the qualities to be cultivated, He knows the qualities not to be cultivated, He knows the qualities to be practiced, He knows the qualities not to be practiced. Knowing the qualities to be cultivated, Knowing the qualities not to be cultivated, Knowing the qualities to be practiced, Knowing the qualities not to be practiced, He does not cultivate the qualities not to be cultivated, He cultivates the qualities to be cultivated, He does not practice the qualities not to be practiced, He practices the qualities to be practiced. For him, not cultivating the qualities not to be cultivated, Cultivating the qualities to be cultivated, Not practicing the qualities not to be practiced, Practicing the qualities to be practiced, Undesirable, unlovely, unpleasant qualities decrease, Desirable, lovely, pleasant qualities increase. For what reason? This, monks, is how it is, like one who is discerning. Monks, there are these four kinds of undertaking of Dhamma. What are the four? There is, monks, an undertaking of Dhamma that is painful in the present and has a painful result in the future. There is, monks, an undertaking of Dhamma that is pleasant in the present but has a painful result in the future. There is, monks, an undertaking of Dhamma that is pa present suffering, future pleasant result; there is, monks, an undertaking of practices both present pleasant and future pleasant result. "Here, monks, that undertaking of practices both present suffering and future painful result, that, an ignorant person, gone into ignorance, does not know as it is – 'This, indeed, is an undertaking of practices both present suffering and future painful result.' That, an ignorant person, gone into ignorance, not knowing as it is, he cultivates it, he does not avoid it. As he cultivates it, as he does not avoid it, undesirable, unlovely, unpleasant things increase, desirable, lovely, pleasant things decrease. For what reason is that? Thus, monks, it is for one who does not know. "Here, monks, that undertaking of practices present pleasant and future painful result, that, an ignorant person, gone into ignorance, does not know as it is – 'This, indeed, is an undertaking of practices present pleasant and future painful result.' That, an ignorant person, gone into ignorance, not knowing as it is, he cultivates it, he does not avoid it. As he cultivates it, as he does not avoid it, undesirable, unlovely, unpleasant things increase, desirable, lovely, pleasant things decrease. For what reason is that? Thus, monks, it is for one who does not know. "Here, monks, that undertaking of practices present suffering and future pleasant result, that, an ignorant person, gone into ignorance, does not know as it is – 'This, indeed, is an undertaking of practices present suffering and future pleasant result.' That, an ignorant person, gone into ignorance, not knowing as it is, he does not cultivate it, he avoids it. As he does not cultivate it, as he avoids it, undesirable, unlovely, unpleasant things increase, desirable, lovely, pleasant things decrease. For what reason is that? Thus, monks, it is for one who does not know. "Here, monks, that undertaking of practices, pr... is pleasant in the present and has a pleasant result in the future, that, the ignorant one, gone into ignorance, does not know as it really is – ‘This course of action is pleasant in the present and has a pleasant result in the future.’ Not knowing that as it really is, the ignorant one, gone into ignorance, does not practice it, avoids it. For him, not practicing it, avoiding it, undesirable, unpleasant, disagreeable things increase, desirable, pleasant, agreeable things decrease. Why is that? Because, bhikkhus, it is so for one who does not know. 477. Here, bhikkhus, as to that course of action which is painful in the present and has a painful result in the future, that, the knowing one, gone into knowledge, knows as it really is – ‘This course of action is painful in the present and has a painful result in the future.’ Knowing that as it really is, the knowing one, gone into knowledge, does not practice it, avoids it. For him, not practicing it, avoiding it, undesirable, unpleasant, disagreeable things decrease, desirable, pleasant, agreeable things increase. Why is that? Because, bhikkhus, it is so for one who knows. Here, bhikkhus, as to that course of action which is pleasant in the present but has a painful result in the future, that, the knowing one, gone into knowledge, knows as it really is – ‘This course of action is pleasant in the present but has a painful result in the future.’ Knowing that as it really is, the knowing one, gone into knowledge, does not practice it, avoids it. For him, not practicing it, avoiding it, undesirable, unpleasant, disagreeable things decrease, desirable, pleasant, agreeable things increase. Why is that? Because, bhikkhus, it is so for one who knows. Here, bhikkhus, as to that course of action which is painful in the present but has a pleasant result in the future,