sutta » sn » sn42 » Saṁyutta Nikāya 42.12

Rāsiyasutta

With Rāsiya

Atha 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:

“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.’

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?
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?”

“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.

Dveme, gāmaṇi, antā pabbajitena na sevitabbā—
These two extremes should not be cultivated by one who has gone forth.

yo 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.

Ete 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.

Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
And what is that middle way of practice?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:

sammādiṭṭhi …pe… sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Ayaṁ 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.

Tayo kho me, gāmaṇi, kāmabhogino santo saṁvijjamānā lokasmiṁ.
There are these three kinds of pleasure seekers in the world.

Katame tayo?
What three?

Idha, 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.

Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.

Adhammena 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.

Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.

Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
They make themselves happy and pleased, and they share it and make merit.

Idha 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.

Dhammādhammena 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.

Idha 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.

Dhammādhammena 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.

Idha 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.

Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
They make themselves happy and pleased, and they share it and make merit.

Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.

Dhammena 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.

Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.

Dhammena 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.

Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.

Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
They make themselves happy and pleased, and they share it and make merit.

Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.

Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.

Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
They make themselves happy and pleased, and they share it and make merit.

Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

Tatra, 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.

Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho.
They may be criticized on three grounds.

Katamehi tīhi ṭhānehi gārayho?
What three?

Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.

Na attānaṁ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.

Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.

Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.
This pleasure seeker may be criticized on these three grounds.

Tatra, 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.

Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso.
This pleasure seeker may be criticized on two grounds, and praised on one.

Katamehi dvīhi ṭhānehi gārayho?
What are the two grounds for criticism?

Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.

Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.

Katamena ekena ṭhānena pāsaṁso?
What is the one ground for praise?

Attānaṁ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the one ground for praise.

Ayaṁ, 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.

Tatra, 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.

Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso.
This pleasure seeker may be criticized on one ground, and praised on two.

Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?

Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the one ground for criticism.

Katamehi dvīhi ṭhānehi pāsaṁso?
What are the two grounds for praise?

Attānaṁ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the first ground for praise.

Saṁvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṁso.
They share it and make merit. This is the second ground for praise.

Ayaṁ, 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.

Tatra, 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.

Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, tīhi ṭhānehi gārayho.
They may be praised on one ground, and criticized on three.

Katamena ekena ṭhānena pāsaṁso?
What is the one ground for praise?

Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso.
They seek wealth using legitimate, non-coercive means. This is the one ground for praise.

Katamehi tīhi ṭhānehi gārayho?
What are the three grounds for criticism?

Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.

Na attānaṁ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.

Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.

Ayaṁ, 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.

Tatra, 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.

Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, dvīhi ṭhānehi gārayho.
They may be praised on two grounds, and criticized on two.

Katamehi dvīhi ṭhānehi pāsaṁso?
What are the two grounds for praise?

Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.

Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.

Katamehi dvīhi ṭhānehi gārayho?
What are the two grounds for criticism?

Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.

Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.

Ayaṁ, 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.

Tatra, 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.

Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.
They may be praised on three grounds, and criticized on one.

Katamehi tīhi ṭhānehi pāsaṁso?
What are the three grounds for praise?

Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.

Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.

Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.
They share it and make merit. This is the third ground for praise.

Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?

Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the one ground for criticism.

Ayaṁ, 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.

Tatra, 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.

Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, dvīhi ṭhānehi gārayho.
They may be praised on one ground, and criticized on two.

Katamena ekena ṭhānena pāsaṁso?
What is the one ground for praise?

Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso.
They seek wealth using legitimate, non-coercive means. This is the one ground for praise.

Katamehi dvīhi ṭhānehi gārayho?
What are the two grounds for criticism?

Na attānaṁ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the first ground for criticism.

Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.

Ayaṁ, 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.

Tatra, 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.

Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.
This pleasure seeker may be praised on two grounds, and criticized on one.

Katamehi dvīhi ṭhānehi pāsaṁso?
What are the two grounds for praise?

Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.

Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.

Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?

Na saṁvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho.
They don’t share it and make merit. This is the one ground for criticism.

Ayaṁ, 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.

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.
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.

Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.
They may be praised on three grounds and criticized on one.

Katamehi tīhi ṭhānehi pāsaṁso?
What are the three grounds for praise?

Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.

Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.

Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.
They share it and make merit. This is the third ground for praise.

Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?

Te 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.

Ayaṁ, 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.

Tatra, 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.

Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

Ayaṁ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṁso.
This pleasure seeker may be praised on four grounds.

Katamehi catūhi ṭhānehi pāsaṁso?
What are the four grounds for praise?

Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.

Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.

Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.
They share it and make merit. This is the third ground for praise.

Te 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.

Ayaṁ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṁso.
This pleasure seeker may be praised on these four grounds.

Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ.
These three fervent mortifiers who live rough are found in the world.

Katame tayo?
What three?

Idha, 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:

‘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!’

So 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.

Idha 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:

‘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!’

So 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.

Idha 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:

‘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!’

So 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.

Tatra, 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.

Katamehi tīhi ṭhānehi gārayho?
What three?

Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.
They mortify and torment themselves. This is the first ground for criticism.

Kusalañca dhammaṁ nādhigacchatīti, iminā dutiyena ṭhānena gārayho.
They don’t achieve a skillful quality. This is the second ground for criticism.

Uttari 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.

Ayaṁ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.
This fervent mortifier may be criticized on these three grounds.

Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.
In this case, the second fervent mortifier

Ayaṁ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso.
may be criticized on two grounds, and praised on one.

Katamehi dvīhi ṭhānehi gārayho?
What are the two grounds for criticism?

Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.
They mortify and torment themselves. This is the first ground for criticism.

Uttari 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.

Katamena ekena ṭhānena pāsaṁso?
What is the one ground for praise?

Kusalañhi kho dhammaṁ adhigacchatīti, iminā ekena ṭhānena pāsaṁso.
They achieve a skillful quality. This is the one ground for praise.

Ayaṁ, 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.

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.
In this case, the third fervent mortifier may be criticized on one ground, and praised on two.

Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?

Attānaṁ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho.
They mortify and torment themselves. This is the one ground for criticism.

Katamehi dvīhi ṭhānehi pāsaṁso?
What are the two grounds for praise?

Kusalañca dhammaṁ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṁso.
They achieve a skillful quality. This is the first ground for praise.

Uttari 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.

Ayaṁ, 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.

Tisso 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.

Katamā tisso?
What three?

Yaṁ ratto rāgādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both.

Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
When they’ve given up greed they don’t have such intentions.

Sandiṭṭhikā 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.

Yaṁ duṭṭho dosādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both.

Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
When they’ve given up hate they don’t have such intentions.

Sandiṭṭhikā 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.

Yaṁ mūḷho mohādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both.

Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
When they’ve given up delusion they don’t have such intentions.

Sandiṭṭhikā 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.

Imā 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.”

Evaṁ vutte, rāsiyo gāmaṇi bhagavantaṁ etadavoca:
When he said this, Rāsiya the chief said to the Buddha,

“abhikkantaṁ, bhante …pe…
“Excellent, sir! Excellent! …

upāsakaṁ 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.”

Dvādasamaṁ.