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Linked Discourses 42.12 – Saṁyutta Nikāya 42.12
1. Chiefs – 1. Gāmaṇivagga
SN 42.12 With Rāsiya – Rāsiyasutta
Then Rāsiya the chief went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rāsiyo gāmaṇi bhagavantaṁ etadavoca:
“Sir, I have heard this: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those self-mortifiers who live rough.’
“sutaṁ metaṁ, bhante, ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti.
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
“Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue.
“Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā tucchā abhūtena.
These two extremes should not be cultivated by one who has gone forth.
Dveme, gāmaṇi, antā pabbajitena na sevitabbā—
Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.
yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.
Avoiding these two extremes, the Realized One woke up by understanding the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
And what is that middle way of practice?
Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
It is simply this noble eightfold path, that is:
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.
sammādiṭṭhi …pe… sammāsamādhi.
This, chief, is the middle way of practice, woken up to by the Realized One, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
Ayaṁ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
There are these three kinds of pleasure seekers in the world.
Tayo kho me, gāmaṇi, kāmabhogino santo saṁvijjamānā lokasmiṁ.
What three?
Katame tayo?
Take a pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.
Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.
They make themselves happy and pleased, but don’t share it and make merit.
Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.
They make themselves happy and pleased, and they share it and make merit.
Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi.
They don’t make themselves happy and pleased, or share it and make merit.
Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi.
They don’t make themselves happy and pleased, or share it and make merit.
Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi.
They make themselves happy and pleased, and they share it and make merit.
Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
They don’t make themselves happy and pleased, or share it and make merit.
Dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
They make themselves happy and pleased, but don’t share it and make merit.
Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
They make themselves happy and pleased, and they share it and make merit.
Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
They make themselves happy and pleased, and they share it and make merit.
Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
They may be criticized on three grounds.
Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho.
What three?
Katamehi tīhi ṭhānehi gārayho?
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.
Na attānaṁ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.
This pleasure seeker may be criticized on these three grounds.
Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.
Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
This pleasure seeker may be criticized on two grounds, and praised on one.
Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso.
What are the two grounds for criticism?
Katamehi dvīhi ṭhānehi gārayho?
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
What is the one ground for praise?
Katamena ekena ṭhānena pāsaṁso?
They make themselves happy and pleased. This is the one ground for praise.
Attānaṁ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṁso.
This pleasure seeker may be criticized on these two grounds, and praised on this one.
Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso.
Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
This pleasure seeker may be criticized on one ground, and praised on two.
Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They seek wealth using illegitimate, coercive means. This is the one ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.
What are the two grounds for praise?
Katamehi dvīhi ṭhānehi pāsaṁso?
They make themselves happy and pleased. This is the first ground for praise.
Attānaṁ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṁso.
They share it and make merit. This is the second ground for praise.
Saṁvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṁso.
This pleasure seeker may be criticized on this one ground, and praised on these two.
Ayaṁ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso.
Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, or share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
They may be praised on one ground, and criticized on three.
Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, tīhi ṭhānehi gārayho.
What is the one ground for praise?
Katamena ekena ṭhānena pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the one ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso.
What are the three grounds for criticism?
Katamehi tīhi ṭhānehi gārayho?
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.
Na attānaṁ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.
This pleasure seeker may be praised on this one ground, and criticized on these three.
Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi tīhi ṭhānehi gārayho.
Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and makes themselves happy and pleased, but doesn’t share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
They may be praised on two grounds, and criticized on two.
Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, dvīhi ṭhānehi gārayho.
What are the two grounds for praise?
Katamehi dvīhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
What are the two grounds for criticism?
Katamehi dvīhi ṭhānehi gārayho?
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
This pleasure seeker may be praised on these two grounds, and criticized on these two.
Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, imehi dvīhi ṭhānehi gārayho.
Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and makes merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
They may be praised on three grounds, and criticized on one.
Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.
What are the three grounds for praise?
Katamehi tīhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They share it and make merit. This is the third ground for praise.
Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They seek wealth using illegitimate, coercive means. This is the one ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.
This pleasure seeker may be praised on these three grounds, and criticized on this one.
Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, but who doesn’t make themselves happy and pleased, or share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
They may be praised on one ground, and criticized on two.
Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, dvīhi ṭhānehi gārayho.
What is the one ground for praise?
Katamena ekena ṭhānena pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the one ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso.
What are the two grounds for criticism?
Katamehi dvīhi ṭhānehi gārayho?
They don’t make themselves happy and pleased. This is the first ground for criticism.
Na attānaṁ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
This pleasure seeker may be praised on this one ground, and criticized on these two.
Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi dvīhi ṭhānehi gārayho.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
This pleasure seeker may be praised on two grounds, and criticized on one.
Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.
What are the two grounds for praise?
Katamehi dvīhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They don’t share it and make merit. This is the one ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho.
This pleasure seeker may be praised on these two grounds, and criticized on this one.
Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.
They may be praised on three grounds and criticized on one.
Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.
What are the three grounds for praise?
Katamehi tīhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They share it and make merit. This is the third ground for praise.
Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.
Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho.
This pleasure seeker may be praised on these three grounds, and criticized on this one.
Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
This pleasure seeker may be praised on four grounds.
Ayaṁ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṁso.
What are the four grounds for praise?
Katamehi catūhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They share it and make merit. This is the third ground for praise.
Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.
They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṁso.
This pleasure seeker may be praised on these four grounds.
Ayaṁ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṁso.
These three self-mortifiers who live rough are found in the world.
Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ.
What three?
Katame tayo?
Take a self-mortifier who has gone forth from the lay life to homelessness, thinking:
Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’
‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
They mortify and torment themselves. But they don’t achieve any skillful quality, or realize any superhuman distinction in knowledge and vision worthy of the noble ones.
So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.
Take another self-mortifier who has gone forth from the lay life to homelessness, thinking:
Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’
‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
They mortify and torment themselves. And they achieve a skillful quality, but don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.
So attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.
Take another self-mortifier who has gone forth from the lay life to homelessness, thinking:
Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’
‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
They mortify and torment themselves. And they achieve a skillful quality, and they realize a superhuman distinction in knowledge and vision worthy of the noble ones.
So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.
In this case, the first self-mortifier may be criticized on three grounds.
Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho.
What three?
Katamehi tīhi ṭhānehi gārayho?
They mortify and torment themselves. This is the first ground for criticism.
Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.
They don’t achieve a skillful quality. This is the second ground for criticism.
Kusalañca dhammaṁ nādhigacchatīti, iminā dutiyena ṭhānena gārayho.
They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the third ground for criticism.
Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā tatiyena ṭhānena gārayho.
This self-mortifier may be criticized on these three grounds.
Ayaṁ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.
In this case, the second self-mortifier
Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.
may be criticized on two grounds, and praised on one.
Ayaṁ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso.
What are the two grounds for criticism?
Katamehi dvīhi ṭhānehi gārayho?
They mortify and torment themselves. This is the first ground for criticism.
Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.
They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for criticism.
Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā dutiyena ṭhānena gārayho.
What is the one ground for praise?
Katamena ekena ṭhānena pāsaṁso?
They achieve a skillful quality. This is the one ground for praise.
Kusalañhi kho dhammaṁ adhigacchatīti, iminā ekena ṭhānena pāsaṁso.
This self-mortifier may be criticized on these two grounds, and praised on one.
Ayaṁ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso.
In this case, the third self-mortifier may be criticized on one ground, and praised on two.
Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They mortify and torment themselves. This is the one ground for criticism.
Attānaṁ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho.
What are the two grounds for praise?
Katamehi dvīhi ṭhānehi pāsaṁso?
They achieve a skillful quality. This is the first ground for praise.
Kusalañca dhammaṁ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṁso.
They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise.
Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikarotīti, iminā dutiyena ṭhānena pāsaṁso.
This self-mortifier may be criticized on this one ground, and praised on two.
Ayaṁ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso.
There are these three kinds of wearing away that are visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.
Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
What three?
Katamā tisso?
A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both.
Yaṁ ratto rāgādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
When they’ve given up greed they don’t have such intentions.
Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both.
Yaṁ duṭṭho dosādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
When they’ve given up hate they don’t have such intentions.
Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both.
Yaṁ mūḷho mohādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
When they’ve given up delusion they don’t have such intentions.
Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
These are the three kinds of wearing away that are visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.”
Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhī”ti.
When he said this, Rāsiya the chief said to the Buddha,
Evaṁ vutte, rāsiyo gāmaṇi bhagavantaṁ etadavoca:
“Excellent, sir! Excellent! …
“abhikkantaṁ, bhante …pe…
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.