Other Translations: Deutsch
From:
Saį¹yutta NikÄya 42.12 Linked Discourses 42.12
1. GÄmaį¹ivagga 1. Chiefs
RÄsiyasutta With RÄsiya
Atha kho rÄsiyo gÄmaį¹i yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho rÄsiyo gÄmaį¹i bhagavantaį¹ etadavoca: Then RÄsiya the chief went up to the Buddha, bowed, sat down to one side, and said to him:
āsutaį¹ metaį¹, bhante, āsamaį¹o gotamo sabbaį¹ tapaį¹ garahati, sabbaį¹ tapassiį¹ lÅ«khajÄ«viį¹ ekaį¹sena upavadati upakkosatÄ«āti. āSir, I have heard this: āThe ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those fervent mortifiers who live rough.ā
Ye te, bhante, evamÄhaį¹su: āsamaį¹o gotamo sabbaį¹ tapaį¹ garahati, sabbaį¹ tapassiį¹ lÅ«khajÄ«viį¹ ekaį¹sena upavadati upakkosatÄ«āti, kacci te, bhante, bhagavato vuttavÄdino, na ca bhagavantaį¹ abhÅ«tena abbhÄcikkhanti, dhammassa cÄnudhammaį¹ byÄkaronti, na ca koci sahadhammiko vÄdÄnuvÄdo gÄrayhaį¹ į¹hÄnaį¹ ÄgacchatÄ«āti? 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 rebuttal and criticism?ā
āYe te, gÄmaį¹i, evamÄhaį¹su: āsamaį¹o gotamo sabbaį¹ tapaį¹ garahati, sabbaį¹ tapassiį¹ lÅ«khajÄ«viį¹ ekaį¹sena upavadati upakkosatÄ«āti, na me te vuttavÄdino, abbhÄcikkhanti ca pana maį¹ te asatÄ tucchÄ abhÅ«tena. āChief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue.
Dveme, gÄmaį¹i, antÄ pabbajitena na sevitabbÄāThese two extremes should not be cultivated by one who has gone forth.
yo cÄyaį¹ kÄmesu kÄmasukhallikÄnuyogo hÄ«no gammo pothujjaniko anariyo anatthasaį¹hito, yo cÄyaį¹ attakilamathÄnuyogo dukkho anariyo anatthasaį¹hito. Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.
Ete te, gÄmaį¹i, ubho ante anupagamma majjhimÄ paį¹ipadÄ tathÄgatena abhisambuddhÄācakkhukaraį¹Ä« ƱÄį¹akaraį¹Ä« upasamÄya abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattati. 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.
KatamÄ ca sÄ, gÄmaį¹i, majjhimÄ paį¹ipadÄ tathÄgatena abhisambuddhÄācakkhukaraį¹Ä« ƱÄį¹akaraį¹Ä« upasamÄya abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattati? And what is that middle way of practice?
Ayameva ariyo aį¹į¹haį¹
giko maggo, seyyathidaį¹āIt is simply this noble eightfold path, that is:
sammÄdiį¹į¹hi ā¦peā¦ sammÄsamÄdhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ayaį¹ kho sÄ, gÄmaį¹i, majjhimÄ paį¹ipadÄ tathÄgatena abhisambuddhÄācakkhukaraį¹Ä« ƱÄį¹akaraį¹Ä« upasamÄya abhiƱƱÄya sambodhÄya nibbÄnÄya saį¹vattati. 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.
Tayo kho me, gÄmaį¹i, kÄmabhogino santo saį¹vijjamÄnÄ lokasmiį¹. There are these three kinds of pleasure seekers in the world.
Katame tayo? What three?
Idha, gÄmaį¹i, ekacco kÄmabhogÄ« adhammena bhoge pariyesati, sÄhasena adhammena bhoge pariyesitvÄ sÄhasena na attÄnaį¹ sukheti na pÄ«į¹eti na saį¹vibhajati na puƱƱÄni karoti. Take a pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesnāt make themselves happy and pleased, or share it and make merit.
Idha pana, gÄmaį¹i, ekacco kÄmabhogÄ« adhammena bhoge pariyesati sÄhasena. Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
Adhammena bhoge pariyesitvÄ sÄhasena attÄnaį¹ sukheti pÄ«į¹eti, na saį¹vibhajati na puƱƱÄni karoti. They make themselves happy and pleased, but donāt share it and make merit.
Idha pana, gÄmaį¹i, ekacco kÄmabhogÄ« adhammena bhoge pariyesati sÄhasena. Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
Adhammena bhoge pariyesitvÄ sÄhasena attÄnaį¹ sukheti pÄ«į¹eti saį¹vibhajati puƱƱÄni karoti. They make themselves happy and pleased, and they share it and make merit.
Idha pana, gÄmaį¹i, ekacco kÄmabhogÄ« dhammÄdhammena bhoge pariyesati sÄhasenapi asÄhasenapi. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
DhammÄdhammena bhoge pariyesitvÄ sÄhasenapi asÄhasenapi na attÄnaį¹ sukheti, na pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni karoti. They donāt make themselves happy and pleased, or share it and make merit.
Idha pana, gÄmaį¹i, ekacco kÄmabhogÄ« dhammÄdhammena bhoge pariyesati sÄhasenapi asÄhasenapi. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
DhammÄdhammena bhoge pariyesitvÄ sÄhasenapi asÄhasenapi attÄnaį¹ sukheti pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni karoti. They donāt make themselves happy and pleased, or share it and make merit.
Idha pana, gÄmaį¹i, ekacco kÄmabhogÄ« dhammÄdhammena bhoge pariyesati, sÄhasenapi asÄhasenapi. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
DhammÄdhammena bhoge pariyesitvÄ sÄhasenapi asÄhasenapi attÄnaį¹ sukheti pÄ«į¹eti saį¹vibhajati puƱƱÄni karoti. They make themselves happy and pleased, and they share it and make merit.
Idha pana, gÄmaį¹i, ekacco kÄmabhogÄ« dhammena bhoge pariyesati asÄhasena. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Dhammena bhoge pariyesitvÄ asÄhasena na attÄnaį¹ sukheti, na pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni karoti. They donāt make themselves happy and pleased, or share it and make merit.
Idha pana, gÄmaį¹i, ekacco kÄmabhogÄ« dhammena bhoge pariyesati asÄhasena. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Dhammena bhoge pariyesitvÄ asÄhasena attÄnaį¹ sukheti pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni karoti. They make themselves happy and pleased, but donāt share it and make merit.
Idha pana, gÄmaį¹i, ekacco kÄmabhogÄ« dhammena bhoge pariyesati asÄhasena. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Dhammena bhoge pariyesitvÄ asÄhasena attÄnaį¹ sukheti pÄ«į¹eti saį¹vibhajati puƱƱÄni karoti. They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge gadhito mucchito ajjhopanno anÄdÄ«navadassÄvÄ« anissaraį¹apaƱƱo paribhuƱjati. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Idha pana, gÄmaį¹i, ekacco kÄmabhogÄ« dhammena bhoge pariyesati asÄhasena. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Dhammena bhoge pariyesitvÄ asÄhasena attÄnaį¹ sukheti pÄ«į¹eti saį¹vibhajati puƱƱÄni karoti. They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge agadhito amucchito anajjhopanno ÄdÄ«navadassÄvÄ« nissaraį¹apaƱƱo paribhuƱjati. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« adhammena bhoge pariyesati sÄhasena, adhammena bhoge pariyesitvÄ sÄhasena na attÄnaį¹ sukheti, na pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni karoti. Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesnāt make themselves happy and pleased, or share it and make merit.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« tÄ«hi į¹hÄnehi gÄrayho. They may be criticized on three grounds.
Katamehi tÄ«hi į¹hÄnehi gÄrayho? What three?
Adhammena bhoge pariyesati sÄhasenÄti, iminÄ paį¹hamena į¹hÄnena gÄrayho. They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Na attÄnaį¹ sukheti na pÄ«į¹etÄ«ti, iminÄ dutiyena į¹hÄnena gÄrayho. They donāt make themselves happy and pleased. This is the second ground for criticism.
Na saį¹vibhajati, na puƱƱÄni karotÄ«ti, iminÄ tatiyena į¹hÄnena gÄrayho. They donāt share it and make merit. This is the third ground for criticism.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« imehi tÄ«hi į¹hÄnehi gÄrayho. This pleasure seeker may be criticized on these three grounds.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« adhammena bhoge pariyesati sÄhasena, adhammena bhoge pariyesitvÄ sÄhasena attÄnaį¹ sukheti pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni karoti. Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesnāt share it and make merit.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« dvÄ«hi į¹hÄnehi gÄrayho, ekena į¹hÄnena pÄsaį¹so. This pleasure seeker may be criticized on two grounds, and praised on one.
Katamehi dvÄ«hi į¹hÄnehi gÄrayho? What are the two grounds for criticism?
Adhammena bhoge pariyesati sÄhasenÄti, iminÄ paį¹hamena į¹hÄnena gÄrayho. They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Na saį¹vibhajati, na puƱƱÄni karotÄ«ti, iminÄ dutiyena į¹hÄnena gÄrayho. They donāt share it and make merit. This is the second ground for criticism.
Katamena ekena į¹hÄnena pÄsaį¹so? What is the one ground for praise?
AttÄnaį¹ sukheti pÄ«į¹etÄ«ti, iminÄ ekena į¹hÄnena pÄsaį¹so. They make themselves happy and pleased. This is the one ground for praise.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« imehi dvÄ«hi į¹hÄnehi gÄrayho, iminÄ ekena į¹hÄnena pÄsaį¹so. This pleasure seeker may be criticized on these two grounds, and praised on this one.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« adhammena bhoge pariyesati sÄhasena, adhammena bhoge pariyesitvÄ sÄhasena attÄnaį¹ sukheti pÄ«į¹eti saį¹vibhajati puƱƱÄni 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.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« ekena į¹hÄnena gÄrayho, dvÄ«hi į¹hÄnehi pÄsaį¹so. This pleasure seeker may be criticized on one ground, and praised on two.
Katamena ekena į¹hÄnena gÄrayho? What is the one ground for criticism?
Adhammena bhoge pariyesati sÄhasenÄti, iminÄ ekena į¹hÄnena gÄrayho. They seek wealth using illegitimate, coercive means. This is the one ground for criticism.
Katamehi dvÄ«hi į¹hÄnehi pÄsaį¹so? What are the two grounds for praise?
AttÄnaį¹ sukheti pÄ«į¹etÄ«ti, iminÄ paį¹hamena į¹hÄnena pÄsaį¹so. They make themselves happy and pleased. This is the first ground for praise.
Saį¹vibhajati puƱƱÄni karotÄ«ti, iminÄ dutiyena į¹hÄnena pÄsaį¹so. They share it and make merit. This is the second ground for praise.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ«, iminÄ ekena į¹hÄnena gÄrayho, imehi dvÄ«hi į¹hÄnehi pÄsaį¹so. This pleasure seeker may be criticized on this one ground, and praised on these two.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« dhammÄdhammena bhoge pariyesati sÄhasenapi asÄhasenapi, dhammÄdhammena bhoge pariyesitvÄ sÄhasenapi asÄhasenapi na attÄnaį¹ sukheti, na pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni karoti. Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesnāt make themselves happy and pleased, or share it and make merit.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« ekena į¹hÄnena pÄsaį¹so, tÄ«hi į¹hÄnehi gÄrayho. They may be praised on one ground, and criticized on three.
Katamena ekena į¹hÄnena pÄsaį¹so? What is the one ground for praise?
Dhammena bhoge pariyesati asÄhasenÄti, iminÄ ekena į¹hÄnena pÄsaį¹so. They seek wealth using legitimate, non-coercive means. This is the one ground for praise.
Katamehi tÄ«hi į¹hÄnehi gÄrayho? What are the three grounds for criticism?
Adhammena bhoge pariyesati sÄhasenÄti, iminÄ paį¹hamena į¹hÄnena gÄrayho. They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Na attÄnaį¹ sukheti, na pÄ«į¹etÄ«ti, iminÄ dutiyena į¹hÄnena gÄrayho. They donāt make themselves happy and pleased. This is the second ground for criticism.
Na saį¹vibhajati, na puƱƱÄni karotÄ«ti, iminÄ tatiyena į¹hÄnena gÄrayho. They donāt share it and make merit. This is the third ground for criticism.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« iminÄ ekena į¹hÄnena pÄsaį¹so, imehi tÄ«hi į¹hÄnehi gÄrayho. This pleasure seeker may be praised on this one ground, and criticized on these three.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« dhammÄdhammena bhoge pariyesati sÄhasenapi asÄhasenapi, dhammÄdhammena bhoge pariyesitvÄ sÄhasenapi asÄhasenapi attÄnaį¹ sukheti pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni 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 doesnāt share it and make merit.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« dvÄ«hi į¹hÄnehi pÄsaį¹so, dvÄ«hi į¹hÄnehi gÄrayho. They may be praised on two grounds, and criticized on two.
Katamehi dvÄ«hi į¹hÄnehi pÄsaį¹so? What are the two grounds for praise?
Dhammena bhoge pariyesati asÄhasenÄti, iminÄ paį¹hamena į¹hÄnena pÄsaį¹so. They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
AttÄnaį¹ sukheti pÄ«į¹etÄ«ti, iminÄ dutiyena į¹hÄnena pÄsaį¹so. They make themselves happy and pleased. This is the second ground for praise.
Katamehi dvÄ«hi į¹hÄnehi gÄrayho? What are the two grounds for criticism?
Adhammena bhoge pariyesati sÄhasenÄti, iminÄ paį¹hamena į¹hÄnena gÄrayho. They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Na saį¹vibhajati, na puƱƱÄni karotÄ«ti, iminÄ dutiyena į¹hÄnena gÄrayho. They donāt share it and make merit. This is the second ground for criticism.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« imehi dvÄ«hi į¹hÄnehi pÄsaį¹so, imehi dvÄ«hi į¹hÄnehi gÄrayho. This pleasure seeker may be praised on these two grounds, and criticized on these two.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« dhammÄdhammena bhoge pariyesati sÄhasenapi asÄhasenapi, dhammÄdhammena bhoge pariyesitvÄ sÄhasenapi asÄhasenapi attÄnaį¹ sukheti pÄ«į¹eti saį¹vibhajati puƱƱÄni 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.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« tÄ«hi į¹hÄnehi pÄsaį¹so, ekena į¹hÄnena gÄrayho. They may be praised on three grounds, and criticized on one.
Katamehi tÄ«hi į¹hÄnehi pÄsaį¹so? What are the three grounds for praise?
Dhammena bhoge pariyesati asÄhasenÄti, iminÄ paį¹hamena į¹hÄnena pÄsaį¹so. They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
AttÄnaį¹ sukheti pÄ«į¹etÄ«ti, iminÄ dutiyena į¹hÄnena pÄsaį¹so. They make themselves happy and pleased. This is the second ground for praise.
Saį¹vibhajati puƱƱÄni karotÄ«ti, iminÄ tatiyena į¹hÄnena pÄsaį¹so. They share it and make merit. This is the third ground for praise.
Katamena ekena į¹hÄnena gÄrayho? What is the one ground for criticism?
Adhammena bhoge pariyesati sÄhasenÄti, iminÄ ekena į¹hÄnena gÄrayho. They seek wealth using illegitimate, coercive means. This is the one ground for criticism.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« imehi tÄ«hi į¹hÄnehi pÄsaį¹so, iminÄ ekena į¹hÄnena gÄrayho. This pleasure seeker may be praised on these three grounds, and criticized on this one.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« dhammena bhoge pariyesati asÄhasena, dhammena bhoge pariyesitvÄ asÄhasena, na attÄnaį¹ sukheti, na pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni karoti. Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, but who doesnāt make themselves happy and pleased, or share it and make merit.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« ekena į¹hÄnena pÄsaį¹so, dvÄ«hi į¹hÄnehi gÄrayho. They may be praised on one ground, and criticized on two.
Katamena ekena į¹hÄnena pÄsaį¹so? What is the one ground for praise?
Dhammena bhoge pariyesati asÄhasenÄti, iminÄ ekena į¹hÄnena pÄsaį¹so. They seek wealth using legitimate, non-coercive means. This is the one ground for praise.
Katamehi dvÄ«hi į¹hÄnehi gÄrayho? What are the two grounds for criticism?
Na attÄnaį¹ sukheti, na pÄ«į¹etÄ«ti, iminÄ paį¹hamena į¹hÄnena gÄrayho. They donāt make themselves happy and pleased. This is the first ground for criticism.
Na saį¹vibhajati, na puƱƱÄni karotÄ«ti, iminÄ dutiyena į¹hÄnena gÄrayho. They donāt share it and make merit. This is the second ground for criticism.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« iminÄ ekena į¹hÄnena pÄsaį¹so, imehi dvÄ«hi į¹hÄnehi gÄrayho. This pleasure seeker may be praised on this one ground, and criticized on these two.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« dhammena bhoge pariyesati asÄhasena, dhammena bhoge pariyesitvÄ asÄhasena attÄnaį¹ sukheti pÄ«į¹eti, na saį¹vibhajati, na puƱƱÄni karoti. Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesnāt share it and make merit.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« dvÄ«hi į¹hÄnehi pÄsaį¹so, ekena į¹hÄnena gÄrayho. This pleasure seeker may be praised on two grounds, and criticized on one.
Katamehi dvÄ«hi į¹hÄnehi pÄsaį¹so? What are the two grounds for praise?
Dhammena bhoge pariyesati asÄhasenÄti, iminÄ paį¹hamena į¹hÄnena pÄsaį¹so. They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
AttÄnaį¹ sukheti pÄ«į¹etÄ«ti, iminÄ dutiyena į¹hÄnena pÄsaį¹so. They make themselves happy and pleased. This is the second ground for praise.
Katamena ekena į¹hÄnena gÄrayho? What is the one ground for criticism?
Na saį¹vibhajati, na puƱƱÄni karotÄ«ti, iminÄ ekena į¹hÄnena gÄrayho. They donāt share it and make merit. This is the one ground for criticism.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« imehi dvÄ«hi į¹hÄnehi pÄsaį¹so, iminÄ ekena į¹hÄnena gÄrayho. This pleasure seeker may be praised on these two grounds, and criticized on this one.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« dhammena bhoge pariyesati asÄhasena, dhammena bhoge pariyesitvÄ asÄhasena attÄnaį¹ sukheti pÄ«į¹eti saį¹vibhajati puƱƱÄni karoti, te ca bhoge gadhito mucchito ajjhopanno anÄdÄ«navadassÄvÄ« anissaraį¹apaƱƱo paribhuƱjati. 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.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« tÄ«hi į¹hÄnehi pÄsaį¹so, ekena į¹hÄnena gÄrayho. They may be praised on three grounds and criticized on one.
Katamehi tÄ«hi į¹hÄnehi pÄsaį¹so? What are the three grounds for praise?
Dhammena bhoge pariyesati asÄhasenÄti, iminÄ paį¹hamena į¹hÄnena pÄsaį¹so. They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
AttÄnaį¹ sukheti pÄ«į¹etÄ«ti, iminÄ dutiyena į¹hÄnena pÄsaį¹so. They make themselves happy and pleased. This is the second ground for praise.
Saį¹vibhajati puƱƱÄni karotÄ«ti, iminÄ tatiyena į¹hÄnena pÄsaį¹so. They share it and make merit. This is the third ground for praise.
Katamena ekena į¹hÄnena gÄrayho? What is the one ground for criticism?
Te ca bhoge gadhito mucchito ajjhopanno anÄdÄ«navadassÄvÄ« anissaraį¹apaƱƱo paribhuƱjatÄ«ti, iminÄ ekena į¹hÄnena gÄrayho. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« imehi tÄ«hi į¹hÄnehi pÄsaį¹so, iminÄ ekena į¹hÄnena gÄrayho. This pleasure seeker may be praised on these three grounds, and criticized on this one.
Tatra, gÄmaį¹i, yvÄyaį¹ kÄmabhogÄ« dhammena bhoge pariyesati asÄhasena, dhammena bhoge pariyesitvÄ asÄhasena attÄnaį¹ sukheti pÄ«į¹eti saį¹vibhajati puƱƱÄni 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.
Te ca bhoge agadhito amucchito anajjhopanno ÄdÄ«navadassÄvÄ« nissaraį¹apaƱƱo paribhuƱjati. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« catÅ«hi į¹hÄnehi pÄsaį¹so. This pleasure seeker may be praised on four grounds.
Katamehi catÅ«hi į¹hÄnehi pÄsaį¹so? What are the four grounds for praise?
Dhammena bhoge pariyesati asÄhasenÄti, iminÄ paį¹hamena į¹hÄnena pÄsaį¹so. They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
AttÄnaį¹ sukheti pÄ«į¹etÄ«ti, iminÄ dutiyena į¹hÄnena pÄsaį¹so. They make themselves happy and pleased. This is the second ground for praise.
Saį¹vibhajati puƱƱÄni karotÄ«ti, iminÄ tatiyena į¹hÄnena pÄsaį¹so. They share it and make merit. This is the third ground for praise.
Te ca bhoge agadhito amucchito anajjhopanno ÄdÄ«navadassÄvÄ« nissaraį¹apaƱƱo paribhuƱjatÄ«ti, iminÄ catutthena į¹hÄnena pÄsaį¹so. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.
Ayaį¹, gÄmaį¹i, kÄmabhogÄ« imehi catÅ«hi į¹hÄnehi pÄsaį¹so. This pleasure seeker may be praised on these four grounds.
Tayome, gÄmaį¹i, tapassino lÅ«khajÄ«vino santo saį¹vijjamÄnÄ lokasmiį¹. These three fervent mortifiers who live rough are found in the world.
Katame tayo? What three?
Idha, gÄmaį¹i, ekacco tapassÄ« lÅ«khajÄ«vÄ« saddhÄ agÄrasmÄ anagÄriyaį¹ pabbajito hoti: Take a fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:
āappeva nÄma kusalaį¹ dhammaį¹ adhigaccheyyaį¹, appeva nÄma uttari manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ sacchikareyyanāti. āHopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!ā
So attÄnaį¹ ÄtÄpeti paritÄpeti, kusalaƱca dhammaį¹ nÄdhigacchati, uttari ca manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ na sacchikaroti. They mortify and torment themselves. But they donāt achieve any skillful quality, or realize any superhuman distinction in knowledge and vision worthy of the noble ones.
Idha pana, gÄmaį¹i, ekacco tapassÄ« lÅ«khajÄ«vÄ« saddhÄ agÄrasmÄ anagÄriyaį¹ pabbajito hoti: Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:
āappeva nÄma kusalaį¹ dhammaį¹ adhigaccheyyaį¹, appeva nÄma uttari manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ sacchikareyyanāti. āHopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!ā
So attÄnaį¹ ÄtÄpeti paritÄpeti, kusalaƱhi kho dhammaį¹ adhigacchati, uttari manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ na sacchikaroti. They mortify and torment themselves. And they achieve a skillful quality, but donāt realize any superhuman distinction in knowledge and vision worthy of the noble ones.
Idha pana, gÄmaį¹i, ekacco tapassÄ« lÅ«khajÄ«vÄ« saddhÄ agÄrasmÄ anagÄriyaį¹ pabbajito hoti: Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:
āappeva nÄma kusalaį¹ dhammaį¹ adhigaccheyyaį¹, appeva nÄma uttari manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ sacchikareyyanāti. āHopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!ā
So attÄnaį¹ ÄtÄpeti paritÄpeti, kusalaƱca dhammaį¹ adhigacchati, uttari ca manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ 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.
Tatra, gÄmaį¹i, yvÄyaį¹ tapassÄ« lÅ«khajÄ«vÄ« attÄnaį¹ ÄtÄpeti paritÄpeti, kusalaƱca dhammaį¹ nÄdhigacchati, uttari ca manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ na sacchikaroti. Ayaį¹, gÄmaį¹i, tapassÄ« lÅ«khajÄ«vÄ« tÄ«hi į¹hÄnehi gÄrayho. In this case, the first fervent mortifier may be criticized on three grounds.
Katamehi tÄ«hi į¹hÄnehi gÄrayho? What three?
AttÄnaį¹ ÄtÄpeti paritÄpetÄ«ti, iminÄ paį¹hamena į¹hÄnena gÄrayho. They mortify and torment themselves. This is the first ground for criticism.
KusalaƱca dhammaį¹ nÄdhigacchatÄ«ti, iminÄ dutiyena į¹hÄnena gÄrayho. They donāt achieve a skillful quality. This is the second ground for criticism.
Uttari ca manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ na sacchikarotÄ«ti, iminÄ tatiyena į¹hÄnena gÄrayho. They donāt realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the third ground for criticism.
Ayaį¹, gÄmaį¹i, tapassÄ« lÅ«khajÄ«vÄ«, imehi tÄ«hi į¹hÄnehi gÄrayho. This fervent mortifier may be criticized on these three grounds.
Tatra, gÄmaį¹i, yvÄyaį¹ tapassÄ« lÅ«khajÄ«vÄ« attÄnaį¹ ÄtÄpeti paritÄpeti, kusalaƱhi kho dhammaį¹ adhigacchati, uttari ca manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ na sacchikaroti. In this case, the second fervent mortifier
Ayaį¹, gÄmaį¹i, tapassÄ« lÅ«khajÄ«vÄ« dvÄ«hi į¹hÄnehi gÄrayho, ekena į¹hÄnena pÄsaį¹so. may be criticized on two grounds, and praised on one.
Katamehi dvÄ«hi į¹hÄnehi gÄrayho? What are the two grounds for criticism?
AttÄnaį¹ ÄtÄpeti paritÄpetÄ«ti, iminÄ paį¹hamena į¹hÄnena gÄrayho. They mortify and torment themselves. This is the first ground for criticism.
Uttari ca manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ na sacchikarotÄ«ti, iminÄ dutiyena į¹hÄnena gÄrayho. They donāt realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for criticism.
Katamena ekena į¹hÄnena pÄsaį¹so? What is the one ground for praise?
KusalaƱhi kho dhammaį¹ adhigacchatÄ«ti, iminÄ ekena į¹hÄnena pÄsaį¹so. They achieve a skillful quality. This is the one ground for praise.
Ayaį¹, gÄmaį¹i, tapassÄ« lÅ«khajÄ«vÄ« imehi dvÄ«hi į¹hÄnehi gÄrayho, iminÄ ekena į¹hÄnena pÄsaį¹so. This fervent mortifier may be criticized on these two grounds, and praised on one.
Tatra, gÄmaį¹i, yvÄyaį¹ tapassÄ« lÅ«khajÄ«vÄ« attÄnaį¹ ÄtÄpeti paritÄpeti, kusalaƱca dhammaį¹ adhigacchati, uttari ca manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ sacchikaroti. Ayaį¹, gÄmaį¹i, tapassÄ« lÅ«khajÄ«vÄ« ekena į¹hÄnena gÄrayho, dvÄ«hi į¹hÄnehi pÄsaį¹so. In this case, the third fervent mortifier may be criticized on one ground, and praised on two.
Katamena ekena į¹hÄnena gÄrayho? What is the one ground for criticism?
AttÄnaį¹ ÄtÄpeti paritÄpetÄ«ti, iminÄ ekena į¹hÄnena gÄrayho. They mortify and torment themselves. This is the one ground for criticism.
Katamehi dvÄ«hi į¹hÄnehi pÄsaį¹so? What are the two grounds for praise?
KusalaƱca dhammaį¹ adhigacchatÄ«ti, iminÄ paį¹hamena į¹hÄnena pÄsaį¹so. They achieve a skillful quality. This is the first ground for praise.
Uttari ca manussadhammÄ alamariyaƱÄį¹adassanavisesaį¹ sacchikarotÄ«ti, iminÄ dutiyena į¹hÄnena pÄsaį¹so. They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise.
Ayaį¹, gÄmaį¹i, tapassÄ« lÅ«khajÄ«vÄ« iminÄ ekena į¹hÄnena gÄrayho, imehi dvÄ«hi į¹hÄnehi pÄsaį¹so. This fervent mortifier may be criticized on this one ground, and praised on two.
Tisso imÄ, gÄmaį¹i, sandiį¹į¹hikÄ nijjarÄ akÄlikÄ ehipassikÄ opaneyyikÄ paccattaį¹ veditabbÄ viĆ±Ć±Å«hi. 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.
KatamÄ tisso? What three?
Yaį¹ ratto rÄgÄdhikaraį¹aį¹ attabyÄbÄdhÄyapi ceteti, parabyÄbÄdhÄyapi ceteti, ubhayabyÄbÄdhÄyapi ceteti. A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both.
RÄge pahÄ«ne nevattabyÄbÄdhÄya ceteti, na parabyÄbÄdhÄya ceteti, na ubhayabyÄbÄdhÄya ceteti. When theyāve given up greed they donāt have such intentions.
Sandiį¹į¹hikÄ nijjarÄ akÄlikÄ ehipassikÄ opaneyyikÄ paccattaį¹ veditabbÄ viĆ±Ć±Å«hi. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Yaį¹ duį¹į¹ho dosÄdhikaraį¹aį¹ attabyÄbÄdhÄyapi ceteti, parabyÄbÄdhÄyapi ceteti, ubhayabyÄbÄdhÄyapi ceteti. A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both.
Dose pahÄ«ne nevattabyÄbÄdhÄya ceteti, na parabyÄbÄdhÄya ceteti, na ubhayabyÄbÄdhÄya ceteti. When theyāve given up hate they donāt have such intentions.
Sandiį¹į¹hikÄ nijjarÄ akÄlikÄ ehipassikÄ opaneyyikÄ paccattaį¹ veditabbÄ viĆ±Ć±Å«hi. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Yaį¹ mÅ«įø·ho mohÄdhikaraį¹aį¹ attabyÄbÄdhÄyapi ceteti, parabyÄbÄdhÄyapi ceteti, ubhayabyÄbÄdhÄyapi ceteti. A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both.
Mohe pahÄ«ne nevattabyÄbÄdhÄya ceteti, na parabyÄbÄdhÄya ceteti, na ubhayabyÄbÄdhÄya ceteti. When theyāve given up delusion they donāt have such intentions.
Sandiį¹į¹hikÄ nijjarÄ akÄlikÄ ehipassikÄ opaneyyikÄ paccattaį¹ veditabbÄ viĆ±Ć±Å«hi. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
ImÄ kho, gÄmaį¹i, tisso sandiį¹į¹hikÄ nijjarÄ akÄlikÄ ehipassikÄ opaneyyikÄ paccattaį¹ veditabbÄ viĆ±Ć±Å«hÄ«āti. 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.ā
Evaį¹ vutte, rÄsiyo gÄmaį¹i bhagavantaį¹ etadavoca: When he said this, RÄsiya the chief said to the Buddha,
āabhikkantaį¹, bhante ā¦peā¦ āExcellent, sir! Excellent! ā¦
upÄsakaį¹ maį¹ bhagavÄ dhÄretu ajjatagge pÄį¹upetaį¹ saraį¹aį¹ gatanāti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.ā
DvÄdasamaį¹.