0.3RāsiyasuttaWith Rāsiya
1.1Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rāsiyo gāmaṇi bhagavantaṁ etadavoca:Then Rāsiya the chief went up to the Buddha, bowed, sat down to one side, and said to him:1
1.2“sutaṁ metaṁ, bhante, ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti.“Sir, I have heard this: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those fervent mortifiers who live rough.’21.3Ye 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?I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”
1.4“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.“Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue.
2.1PTS 4.331Dveme, gāmaṇi, antā pabbajitena na sevitabbā—These two extremes should not be cultivated by one gone forth.32.2yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.
2.3Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
2.4Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?And what is that middle way of practice?2.5Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is simply this noble eightfold path, that is:2.6sammādiṭṭhi …pe… sammāsamādhi.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
2.7Ayaṁ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.This, chief, is the middle way of practice that was understood by the Realized One, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
3.1Tayo kho me, gāmaṇi, kāmabhogino santo saṁvijjamānā lokasmiṁ.There are these three pleasure seekers in the world.43.2Katame tayo?What three?3.3Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti.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.3.4Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.Next, a pleasure seeker seeks wealth using illegitimate, coercive means.3.5Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti.They make themselves happy and pleased, but don’t share it and make merit.3.6Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.Next, a pleasure seeker seeks wealth using illegitimate, coercive means.3.7Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.They make themselves happy and pleased, and they share it and make merit.
4.1PTS 4.332Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi.Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.4.2Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.They don’t make themselves happy and pleased, or share it and make merit.4.3Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi.Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.4.4Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.They don’t make themselves happy and pleased, or share it and make merit.4.5Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi.Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.4.6Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.They make themselves happy and pleased, and they share it and make merit.
5.1PTS 4.333Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.5.2Dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.They don’t make themselves happy and pleased, or share it and make merit.5.3Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.5.4Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.They make themselves happy and pleased, but don’t share it and make merit.5.5Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.5.6Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.They make themselves happy and pleased, and they share it and make merit.5.7Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.5.8Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.5.9Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.They make themselves happy and pleased, and they share it and make merit.5.10Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.
6.1Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.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.6.2Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho.They may be criticized on three grounds.6.3Katamehi tīhi ṭhānehi gārayho?What three?6.4Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.They seek wealth using illegitimate, coercive means. This is the first ground for criticism.6.5Na attānaṁ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho.They don’t make themselves happy and pleased. This is the second ground for criticism.6.6Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.They don’t share it and make merit. This is the third ground for criticism.6.7Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.This pleasure seeker may be criticized on these three grounds.
7.1Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.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.7.2Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso.This pleasure seeker may be criticized on two grounds, and praised on one.7.3Katamehi dvīhi ṭhānehi gārayho?What are the two grounds for criticism?7.4Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.They seek wealth using illegitimate, coercive means. This is the first ground for criticism.7.5Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.They don’t share it and make merit. This is the second ground for criticism.7.6Katamena ekena ṭhānena pāsaṁso?What is the one ground for praise?7.7Attānaṁ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṁso.They make themselves happy and pleased. This is the one ground for praise.7.8Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso.This pleasure seeker may be criticized on these two grounds, and praised on this one.
8.1PTS 4.334Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.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.8.2Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso.This pleasure seeker may be criticized on one ground, and praised on two.8.3Katamena ekena ṭhānena gārayho?What is the one ground for criticism?8.4Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.They seek wealth using illegitimate, coercive means. This is the one ground for criticism.8.5Katamehi dvīhi ṭhānehi pāsaṁso?What are the two grounds for praise?8.6Attānaṁ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṁso.They make themselves happy and pleased. This is the first ground for praise.8.7Saṁvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṁso.They share it and make merit. This is the second ground for praise.8.8Ayaṁ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso.This pleasure seeker may be criticized on this one ground, and praised on these two.
9.1Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.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.9.2Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, tīhi ṭhānehi gārayho.They may be praised on one ground, and criticized on three.9.3Katamena ekena ṭhānena pāsaṁso?What is the one ground for praise?9.4Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso.They seek wealth using legitimate, non-coercive means. This is the one ground for praise.9.5Katamehi tīhi ṭhānehi gārayho?What are the three grounds for criticism?9.6Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.They seek wealth using illegitimate, coercive means. This is the first ground for criticism.9.7Na attānaṁ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho.They don’t make themselves happy and pleased. This is the second ground for criticism.9.8Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.They don’t share it and make merit. This is the third ground for criticism.9.9Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi tīhi ṭhānehi gārayho.This pleasure seeker may be praised on this one ground, and criticized on these three.
10.1PTS 4.335Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.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.10.2Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, dvīhi ṭhānehi gārayho.They may be praised on two grounds, and criticized on two.10.3Katamehi dvīhi ṭhānehi pāsaṁso?What are the two grounds for praise?10.4Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.They seek wealth using legitimate, non-coercive means. This is the first ground for praise.10.5Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.They make themselves happy and pleased. This is the second ground for praise.10.6Katamehi dvīhi ṭhānehi gārayho?What are the two grounds for criticism?10.7Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.They seek wealth using illegitimate, coercive means. This is the first ground for criticism.10.8Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.They don’t share it and make merit. This is the second ground for criticism.10.9Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, imehi dvīhi ṭhānehi gārayho.This pleasure seeker may be praised on these two grounds, and criticized on these two.
11.1Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.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.11.2Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.They may be praised on three grounds, and criticized on one.11.3Katamehi tīhi ṭhānehi pāsaṁso?What are the three grounds for praise?11.4Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.They seek wealth using legitimate, non-coercive means. This is the first ground for praise.11.5Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.They make themselves happy and pleased. This is the second ground for praise.11.6Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.They share it and make merit. This is the third ground for praise.11.7Katamena ekena ṭhānena gārayho?What is the one ground for criticism?11.8Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.They seek wealth using illegitimate, coercive means. This is the one ground for criticism.11.9Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.This pleasure seeker may be praised on these three grounds, and criticized on this one.
12.1Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.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.12.2Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, dvīhi ṭhānehi gārayho.They may be praised on one ground, and criticized on two.12.3Katamena ekena ṭhānena pāsaṁso?What is the one ground for praise?12.4Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso.They seek wealth using legitimate, non-coercive means. This is the one ground for praise.12.5Katamehi dvīhi ṭhānehi gārayho?What are the two grounds for criticism?12.6Na attānaṁ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho.They don’t make themselves happy and pleased. This is the first ground for criticism.12.7Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.They don’t share it and make merit. This is the second ground for criticism.12.8Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi dvīhi ṭhānehi gārayho.This pleasure seeker may be praised on this one ground, and criticized on these two.
13.1PTS 4.336Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.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.13.2Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.This pleasure seeker may be praised on two grounds, and criticized on one.13.3Katamehi dvīhi ṭhānehi pāsaṁso?What are the two grounds for praise?13.4Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.They seek wealth using legitimate, non-coercive means. This is the first ground for praise.13.5Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.They make themselves happy and pleased. This is the second ground for praise.13.6Katamena ekena ṭhānena gārayho?What is the one ground for criticism?13.7Na saṁvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho.They don’t share it and make merit. This is the one ground for criticism.13.8Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.This pleasure seeker may be praised on these two grounds, and criticized on this one.
14.1Tatra, 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.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.14.2Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.They may be praised on three grounds and criticized on one.14.3Katamehi tīhi ṭhānehi pāsaṁso?What are the three grounds for praise?14.4Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.They seek wealth using legitimate, non-coercive means. This is the first ground for praise.14.5Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.They make themselves happy and pleased. This is the second ground for praise.14.6Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.They share it and make merit. This is the third ground for praise.14.7Katamena ekena ṭhānena gārayho?What is the one ground for criticism?14.8Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā 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.14.9Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.This pleasure seeker may be praised on these three grounds, and criticized on this one.
15.1PTS 4.337Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.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.15.2Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.15.3Ayaṁ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṁso.This pleasure seeker may be praised on four grounds.15.4Katamehi catūhi ṭhānehi pāsaṁso?What are the four grounds for praise?15.5Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.They seek wealth using legitimate, non-coercive means. This is the first ground for praise.15.6Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.They make themselves happy and pleased. This is the second ground for praise.15.7Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.They share it and make merit. This is the third ground for praise.15.8Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṁso.They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.15.9Ayaṁ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṁso.This pleasure seeker may be praised on these four grounds.
16.1Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ.These three fervent mortifiers who live rough are found in the world.516.2Katame tayo?What three?
16.3Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:Take a fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:16.4‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’616.5So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.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.
17.1Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:17.2‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’17.3So attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.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.
18.1PTS 4.338Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:18.2‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’18.3So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.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.
19.1Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho.In this case, the first fervent mortifier may be criticized on three grounds.19.2Katamehi tīhi ṭhānehi gārayho?What three?19.3Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.They mortify and torment themselves. This is the first ground for criticism.19.4Kusalañca dhammaṁ nādhigacchatīti, iminā dutiyena ṭhānena gārayho.They don’t achieve a skillful quality. This is the second ground for criticism.19.5Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā tatiyena 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.19.6Ayaṁ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.This fervent mortifier may be criticized on these three grounds.
20.1Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.In this case, the second fervent mortifier20.2Ayaṁ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso.may be criticized on two grounds, and praised on one.20.3Katamehi dvīhi ṭhānehi gārayho?What are the two grounds for criticism?20.4Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.They mortify and torment themselves. This is the first ground for criticism.20.5Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā dutiyena 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.20.6Katamena ekena ṭhānena pāsaṁso?What is the one ground for praise?20.7Kusalañhi kho dhammaṁ adhigacchatīti, iminā ekena ṭhānena pāsaṁso.They achieve a skillful quality. This is the one ground for praise.20.8Ayaṁ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso.This fervent mortifier may be criticized on these two grounds, and praised on one.
21.1PTS 4.339Tatra, 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.In this case, the third fervent mortifier may be criticized on one ground, and praised on two.21.2Katamena ekena ṭhānena gārayho?What is the one ground for criticism?21.3Attānaṁ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho.They mortify and torment themselves. This is the one ground for criticism.21.4Katamehi dvīhi ṭhānehi pāsaṁso?What are the two grounds for praise?21.5Kusalañca dhammaṁ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṁso.They achieve a skillful quality. This is the first ground for praise.21.6Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikarotīti, iminā dutiyena ṭhānena pāsaṁso.They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise.21.7Ayaṁ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso.This fervent mortifier may be criticized on this one ground, and praised on two.
22.1PTS 4.340Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.There are these three kinds of wearing away that are apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.722.2Katamā tisso?What three?
22.3Yaṁ ratto rāgādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both.22.4Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.When they’ve given up greed they don’t have such intentions.22.5Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
22.6Yaṁ duṭṭho dosādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both.22.7Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.When they’ve given up hate they don’t have such intentions.22.8Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
22.9Yaṁ mūḷho mohādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both.22.10Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.When they’ve given up delusion they don’t have such intentions.22.11Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
22.12Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhī”ti.These are the three kinds of wearing away that are apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.”
23.1Evaṁ vutte, rāsiyo gāmaṇi bhagavantaṁ etadavoca:When he said this, Rāsiya the chief said to the Buddha,23.2“abhikkantaṁ, bhante …pe…“Excellent, sir! Excellent! …23.3upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
23.4Dvādasamaṁ.