Ṭhānasutta

“Cattārimāni, bhikkhave, ṭhānāni. Katamāni cattāri? Atthi, bhikkhave, ṭhānaṁ amanāpaṁ kātuṁ; tañca kayiramānaṁ anatthāya saṁvattati. Atthi, bhikkhave, ṭhānaṁ amanāpaṁ kātuṁ; tañca kayiramānaṁ atthāya saṁvattati. Atthi, bhikkhave, ṭhānaṁ manāpaṁ kātuṁ; tañca kayiramānaṁ anatthāya saṁvattati. Atthi, bhikkhave, ṭhānaṁ manāpaṁ kātuṁ; tañca kayiramānaṁ atthāya saṁvattati.

“Mendicants, there are these four things. What four? There is a thing that’s unpleasant to do, and doing it proves harmful. There is a thing that’s unpleasant to do, but doing it proves beneficial. There is a thing that’s pleasant to do, but doing it proves harmful. There is a thing that’s pleasant to do, and doing it proves beneficial.

Tatra, bhikkhave, yamidaṁ ṭhānaṁ amanāpaṁ kātuṁ; tañca kayiramānaṁ anatthāya saṁvattati— idaṁ, bhikkhave, ṭhānaṁ ubhayeneva na kattabbaṁ maññati. Yampidaṁ ṭhānaṁ amanāpaṁ kātuṁ; imināpi naṁ na kattabbaṁ maññati. Yampidaṁ ṭhānaṁ kayiramānaṁ anatthāya saṁvattati; imināpi naṁ na kattabbaṁ maññati. Idaṁ, bhikkhave, ṭhānaṁ ubhayeneva na kattabbaṁ maññati.

Take the thing that’s unpleasant to do, and doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds: because it’s unpleasant, and because doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds.

Tatra, bhikkhave, yamidaṁ ṭhānaṁ amanāpaṁ kātuṁ; tañca kayiramānaṁ atthāya saṁvattati— imasmiṁ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati: ‘kiñcāpi kho idaṁ ṭhānaṁ amanāpaṁ kātuṁ; atha carahidaṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattatī’ti. So taṁ ṭhānaṁ na karoti. Tassa taṁ ṭhānaṁ akayiramānaṁ anatthāya saṁvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati: ‘kiñcāpi kho idaṁ ṭhānaṁ amanāpaṁ kātuṁ; atha carahidaṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattatī’ti. So taṁ ṭhānaṁ karoti. Tassa taṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattati.

Next, take the thing that’s unpleasant to do, but doing it proves beneficial. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They don’t do that thing, so that proves harmful. An astute person does reflect: ‘Even though this thing is unpleasant to do, doing it still proves beneficial.’ They do that thing, so that proves beneficial.

Tatra, bhikkhave, yamidaṁ ṭhānaṁ manāpaṁ kātuṁ; tañca kayiramānaṁ anatthāya saṁvattati— imasmimpi, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati: ‘kiñcāpi kho idaṁ ṭhānaṁ manāpaṁ kātuṁ; atha carahidaṁ ṭhānaṁ kayiramānaṁ anatthāya saṁvattatī’ti. So taṁ ṭhānaṁ karoti. Tassa taṁ ṭhānaṁ kayiramānaṁ anatthāya saṁvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati: ‘kiñcāpi kho idaṁ ṭhānaṁ manāpaṁ kātuṁ; atha carahidaṁ ṭhānaṁ kayiramānaṁ anatthāya saṁvattatī’ti. So taṁ ṭhānaṁ na karoti. Tassa taṁ ṭhānaṁ akayiramānaṁ atthāya saṁvattati.

Next, take the thing that’s pleasant to do, but doing it proves harmful. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn’t reflect: ‘Even though this thing is pleasant to do, doing it still proves harmful.’ They do that thing, and so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They don’t do that thing, so that proves beneficial.

Tatra, bhikkhave, yamidaṁ ṭhānaṁ manāpaṁ kātuṁ, tañca kayiramānaṁ atthāya saṁvattati— idaṁ, bhikkhave, ṭhānaṁ ubhayeneva kattabbaṁ maññati. Yampidaṁ ṭhānaṁ manāpaṁ kātuṁ, imināpi naṁ kattabbaṁ maññati; yampidaṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattati, imināpi naṁ kattabbaṁ maññati. Idaṁ, bhikkhave, ṭhānaṁ ubhayeneva kattabbaṁ maññati. Imāni kho, bhikkhave, cattāri ṭhānānī”ti. Pañcamaṁ.

Next, take the thing that’s pleasant to do, and doing it proves beneficial. This is regarded as a thing that should be done on both grounds: because it’s pleasant, and because doing it proves beneficial. This is regarded as a thing that should be done on both grounds. These are the four things.”