“Cattārimāni, bhikkhave, ṭhānāni. Katamāni cattāri?
“Bhikkhus, there are these four cases of deeds. What four?
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.
There is a deed that is |disagreeable::unpleasant [amanāpa]| to do, and doing it leads to |harm::misfortune, damage, injury, hurt, detriment [anattha]|.
There is a case where a deed is disagreeable to do, and doing it leads to |benefit::good, welfare, profit [attha]|.
There is a case where a deed is |agreeable::pleasant, likable [manāpa]| to do, and doing it leads to harm.
There is a case where a deed is agreeable to do, and doing it leads to benefit.
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.
1 Here, bhikkhus, consider a deed that is disagreeable to do, and doing it leads to harm—such a deed, bhikkhus, is regarded as not to be done on both grounds. In the case of a deed that is disagreeable to do, it is considered not to be done for this reason as well. In the case of a deed that, when done, leads to harm, it is considered not to be done for this reason as well. Such a deed, bhikkhus, is regarded as not to 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.
2 Here, bhikkhus, consider a deed that is disagreeable to do, but doing it leads to benefit. In this case, bhikkhus, an |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| and a |wise person::astute, intelligent, learned, skilled [paṇḍita]| are to be understood by their |resilience::steadfastness, fortitude [thāmas]|, |energy::willpower, determination [vīriya]|, and |continued effort::striving, perseverance, persistence [parakkama]|. The immature person, bhikkhus, does not reflect thus: ‘Although this deed is disagreeable to do, when done, it leads to benefit.’ Therefore, they do not do that deed, and refraining from it proves harmful. But the wise person, bhikkhus, reflects thus: ‘Although this deed is disagreeable to do, when done, it leads to benefit.’ Therefore, they do that deed, and doing it leads to benefit.
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.
3 Here, bhikkhus, consider a deed that is agreeable to do, but doing it leads to harm. In this case, bhikkhus, an immature person and a wise person are to be understood by their resilience, energy, and continued effort. The immature person, bhikkhus, does not reflect thus: ‘Although this deed is agreeable to do, when done, it leads to harm.’ Therefore, they do that deed, and doing it leads to harm. But the wise person, bhikkhus, reflects thus: ‘Although this deed is agreeable to do, when done, it leads to harm.’ Therefore, they do not do that deed, and refraining from it 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.
4 Here, bhikkhus, consider a deed that is agreeable to do, and doing it leads to benefit—such a deed, bhikkhus, is regarded as to be done on both grounds. In the case of a deed that is agreeable to do, it is considered to be done for this reason as well; and in the case of a deed that, when done, leads to benefit, it is considered to be done for this reason as well. Such a deed, bhikkhus, is regarded to be done on both grounds.
Imāni kho, bhikkhave, cattāri ṭhānānī”ti.
These, bhikkhus, are the four cases of deeds.”