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MN 45 Cūḷa-dhamma-samādāna: Shorter Discourse on Taking Up Dharma-[Practices]

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45.4 – Four permutations of practice style and rebirth

(derived from B. Sujato 2018/12) （摘自B. Sujato 2018/12）
Cūḷadhammasamādānasutta The Shorter Discourse on Taking Up Practices 略说行持
Evaṃ me sutaṃ—​ So I have heard. 如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. 一时，佛陀住在舍卫城祇树给孤独园。
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the monks: 在那里，佛陀对比丘们说：
“bhikkhavo”ti. “monks!” “比丘们！”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. “Venerable sir,” they replied. “世尊，”他们回答道。
Bhagavā etadavoca: The Buddha said this: 佛陀如是说：
“cattārimāni, bhikkhave, dhammasamādānāni. “monks, there are these four ways of taking up practices. “比丘们，有这四种行持。
Katamāni cattāri? What four? 哪四种？
Atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; There is a way of taking up practices that is pleasant now but results in future pain. 有一种行持，现在是愉快的，但未来会带来痛苦。
atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; There is a way of taking up practices that is painful now and results in future pain. 有一种行持，现在是痛苦的，未来也会带来痛苦。
atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; There is a way of taking up practices that is painful now but results in future pleasure. 有一种行持，现在是痛苦的，但未来会带来快乐。
atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. There is a way of taking up practices that is pleasant now and results in future pleasure. 有一种行持，现在是愉快的，未来也会带来快乐。

§4.1 – (pleasure now (5 sensual pleasure strings), future pain (reborn in lower realm))

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? And what is the way of taking up practices that is pleasant now but results in future pain? 那么，何为现在愉快但未来会带来痛苦的行持？
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: 有一些沙门和婆罗门持有这种教义和见解：
‘natthi kāmesu doso’ti. ‘There’s nothing wrong with sensual pleasures.’ “感官享乐没有什么不对。”
Te kāmesu pātabyataṃ āpajjanti. They throw themselves into sensual pleasures, 他们沉溺于感官享乐，
Te kho moḷibaddhāhi paribbājikāhi paricārenti. cavorting with female wanderers with fancy hair-dos. 与发型华丽的游方女嬉戏。
Te evamāhaṃsu: They say: 他们说：
‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? ‘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? “那些沙门和婆罗门在感官享乐中看到了什么未来的危险，以至于他们说要放弃感官享乐，并主张完全理解感官享乐？
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṃ āpajjanti. Pleasant is the touch of this female wanderer’s arm, tender, soft, and downy!’ And they throw themselves into sensual pleasures. 这个游方女的手臂触感是多么的愉快，柔软，细嫩，有绒毛！”于是他们沉溺于感官享乐。
Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 当他们的身体坏散，死后，他们投生到恶趣、恶处、地狱。
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. And there they feel painful, sharp, severe, acute feelings. 在那里，他们感受到痛苦、剧烈、严峻、急遽的感受。
Te evamāhaṃsu: They say: 他们说：
‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti, ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. ‘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.’ “这就是那些沙门和婆罗门所见的未来危险。因为感官享乐，我正感受到痛苦、剧烈、严峻、急遽的感受。”

§1.5 – (sensual pleasure compared to creeper that kills tree)

Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse māluvāsipāṭikā phaleyya. Suppose that in the last month of summer a camel’s foot creeper pod were to burst open 假设在夏季的最后一个月，骆驼足藤荚裂开，
Atha kho taṃ, bhikkhave, māluvābījaṃ aññatarasmiṃ sālamūle nipateyya. and a seed were to fall at the root of a sal tree. 一粒种子掉落到娑罗树的根部。
Atha kho, bhikkhave, yā tasmiṃ sāle adhivatthā devatā sā bhītā saṃviggā santāsaṃ āpajjeyya. Then the deity haunting that sal tree would become apprehensive and nervous. then the deity haunting that sal tree would become apprehensive and nervous.
Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṃ samassāseyyuṃ: 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: Then the deity haunting that sal tree would become apprehensive and nervous.
‘mā bhavaṃ bhāyi, mā bhavaṃ bhāyi; ‘Do not fear, sir, do not fear! 但他们的朋友和同事、亲戚和家人——那些居住在公园、森林、树木以及草药、草地和大树中的神灵——会聚集起来安慰他们：
appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ 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.’ “不要害怕，先生，不要害怕！
Atha kho taṃ, bhikkhave, māluvābījaṃ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṃ, na upacikā uṭṭhaheyyuṃ, bījañca panassa taṃ pāvussakena meghena abhippavuṭṭhaṃ sammadeva viruheyya. But none of these things happened. And the seed was fertile, so that when the clouds soaked it with rain, it sprouted. 希望那粒种子会被孔雀吞食，或者被鹿吃掉，或者被森林大火烧毁，或者被伐木工人捡走，或者被白蚁吃掉，或者它甚至可能不肥沃。”
Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṃ sālaṃ upaniseveyya. And the creeper wound its tender, soft, and downy tendrils around that sal tree. 但这些事情都没有发生。种子是肥沃的，所以当云层用雨水浸泡它时，它发芽了。
Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa: Then the deity thought: 藤蔓将它柔软、细嫩、有绒毛的卷须缠绕在娑罗树上。
‘kiṃsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ: ‘What future danger did my friends see when they said: 于是神灵想：
“mā bhavaṃ bhāyi mā bhavaṃ bhāyi, ‘Do not fear, sir, do not fear! “我的朋友们看到了什么未来的危险，以至于他们说：
appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ 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.’ ‘不要害怕，先生，不要害怕！
sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti. Pleasant is the touch of this creeper’s tender, soft, and downy tendrils.’ 希望那粒种子会被孔雀吞食，或者被鹿吃掉，或者被森林大火烧毁，或者被伐木工人捡走，或者被白蚁吃掉，或者它甚至可能不肥沃。’
Sā taṃ sālaṃ anuparihareyya. Then the creeper enfolded the sal tree, 这种藤蔓柔软、细嫩、有绒毛的卷须的触感是多么的愉快。”
Sā taṃ sālaṃ anupariharitvā upari viṭabhiṃ kareyya. made a canopy over it, 然后藤蔓包围了娑罗树，
Upari viṭabhiṃ karitvā oghanaṃ janeyya. draped a curtain around it, 在它上面形成了一个华盖，
Oghanaṃ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. and split apart all the main branches. 在它周围拉起了一道帷幕，
Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa: Then the deity thought: 并分裂了所有主要枝干。
‘idaṃ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ: ‘This is the future danger that my friends saw! 于是神灵想：
“mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ abījaṃ vā panassā”ti. “这就是我的朋友们所见的未来危险！
Yañcāhaṃ 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.’
正是因为那颗骆驼足藤种子，我才感受到痛苦、剧烈、严峻、急遽的感受。”
Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino ‘natthi kāmesu doso’ti. 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 pātabyataṃ āpajjanti. 同样地，有一些沙门和婆罗门持有这种教义和见解：“感官享乐没有什么不对”……
Te moḷibaddhāhi paribbājikāhi paricārenti.
Te evamāhaṃsu:
‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti?
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti.
Te kāmesu pātabyataṃ āpajjanti.
Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.
Te evamāhaṃsu:
‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti.
Ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. This is called the way of taking up practices that is pleasant now but results in future pain.
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§4.2 – (Painful now (useless austerities), future pain (reborn in lower realm))
这被称为现在愉快但未来会带来痛苦的行持。
Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? 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, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. 何为现在痛苦且未来会带来痛苦的行持？
so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. 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 has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. 那就是有人裸体，不顾习俗。他们舔手，被要求时不来也不等。他们不接受送到他们面前的食物，不接受特意为他们准备的食物，也不接受用餐的邀请。
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko. 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. 他们不从罐子或碗里接受任何东西；不从养羊的人那里接受；不从家里有武器或铲子的人那里接受；不从一对夫妇正在吃饭的地方接受；不从有孕妇、哺乳期妇女或家里有男人的地方接受；不从有狗等待或苍蝇嗡嗡叫的地方接受。他们不接受鱼肉或酒，也不喝酒。
Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti. They feed on one saucer a day, two saucers a day, up to seven saucers a day. 他们只去一户人家乞食，只吃一口；或两户人家，吃两口，最多七户人家，吃七口。
Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti … sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto 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. 他们每天只吃一小碟，或每天吃两小碟，最多每天吃七小碟。
他们每天吃一次，或每两天吃一次，最多每周吃一次，以此类推，甚至每两周吃一次。他们过着定时进食的苦行生活。
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. 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.
他们吃草药、小米、野米、粗米、水生菜、米糠、米汤、芝麻粉、草或牛粪。他们靠森林里的根和果实生存，或者吃掉落的果实。
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, 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, They tear out their hair and beard, committed to this practice. 他们穿着用大麻、混纺麻、裹尸布、破布、罗德树皮、羚羊皮（整张或条状）、吉祥草、树皮、木屑、人发、马尾毛或猫头鹰翅膀制成的衣服。
ubbhaṭṭhakopi hoti, āsanapaṭikkhitto, They stand forever, refusing seats. 他们拔掉头发和胡须，坚持这种苦行。
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, They squat, committed to persisting in the squatting position. 他们总是站着，拒绝坐下。
kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṃ kappeti, They lie on a mat of thorns, making a mat of thorns their bed. 他们蹲着，坚持保持蹲姿。
sāyatatiyakampi udakorohanānuyogamanuyutto viharati. They’re committed to the practice of immersion in water three times a day, including the evening. 他们睡在荆棘垫上，把荆棘垫当作他们的床。
Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. And so they live committed to practicing these various ways of mortifying and tormenting the body. 他们每天三次浸入水中，包括晚上。
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. 因此，他们过着致力于实践各种折磨和苦待身体的方式。
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ. This is called the way of taking up practices that is painful now and results in future pain. 当他们的身体坏散，死后，他们投生到恶趣、恶处、地狱。

§4.3 – (Painful now (resist urge of 5niv), future pleasure (reborn in deva realm))
这被称为现在痛苦且未来会带来痛苦的行持。
Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? 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 abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; 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. 何为现在痛苦但未来会带来快乐的行持？
pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; 那就是有人通常充满剧烈的贪、嗔、痴。他们常常感受到贪、嗔、痴带来的痛苦和悲伤。
pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. They lead the full and pure spiritual life in pain and sadness, weeping, with tearful faces.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 他们痛苦悲伤地过着完整纯净的梵行生活，哭泣着，泪流满面。
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ. This is called the way of taking up practices that is painful now but results in future pleasure. 当他们的身体坏散，死后，他们投生到善趣、天界。

§4.4 – (Pleasure now (4j jhanas), pleasure future (rebirth in deva realm))
这被称为现在痛苦但未来会带来快乐的行持。
Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? 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 abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; 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. 何为现在愉快且未来会带来快乐的行持？
pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; 那就是有人通常不充满剧烈的贪、嗔、痴。他们很少感受到贪、嗔、痴带来的痛苦和悲伤。
pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna …
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe … second jhāna … 远离感官享乐，远离不善法，他们入并住于初禅……
tatiyaṃ jhānaṃ … third jhāna … 二禅……
catutthaṃ jhānaṃ upasampajja viharati. fourth jhāna. 三禅……
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 四禅。
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. This is called the way of taking up practices that is pleasant now and results in future pleasure. 当他们的身体坏散，死后，他们投生到善趣、天界。
Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti. These are the four ways of taking up practices.” 这被称为现在愉快且未来会带来快乐的行持。
这就是四种行持。”
Idamavoca bhagavā. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Satisfied, the monks were happy with what the Buddha said. 佛陀如是说。
比丘们心满意足，对佛陀所说的话感到欢喜。
end of section [45 – MN 45 Cūḷa-dhamma-samādāna: Shorter Discourse on Taking Up Dharma-[Practices]]❧