SN42:12 Rāsiya
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi. (More copyright information)
1Then Rasiya the headman approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, I have heard: ‘The ascetic Gotama criticizes all austerity. He categorically blames and reviles any ascetic who leads a rough life.’ Do those who speak thus, venerable sir, state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma so that no reasonable consequence of their assertion would be open to criticism?"
"Those who speak thus, headman, do not state what has been said by me but misrepresent me with untruth and falsehood.
2"There are, headman, these two extremes which should not be cultivated by one who has gone forth into homelessness: the pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial; and the pursuit of self-mortification, which is painful, ignoble, unbeneficial. Without veering towards either of these extremes, the Tathāgata has awakened to the middle way, sn.iv.331 which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna. And what is that middle way awakened to by the Tathāgata, which gives rise to vision … leads to Nibbāna? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is that middle way awakened to by the Tathāgata, which gives rise to vision, which gives rise to knowledge, which leads to peace, to direct knowledge, to enlightenment, to Nibbāna. [n.354] These are the words with which the Buddha opened his first sermon; see SN56.11. Spk: The pursuit of sensual happiness is mentioned to show the types who enjoy sensual pleasure (ii –iii); the pursuit of self-mortification to show the ascetics (iv–v); the middle way to show the three types of wearing away (vi). What is the purpose in showing all this? The Tathāgata, who attained perfect enlightenment by abandoning the two extremes and by following the middle way, does not criticize or praise all enjoyers of sensual pleasures or all ascetics. He criticizes those who deserve criticism and praises those who deserve praise.
3"There are, headman, these three persons who enjoy sensual pleasures existing in the world. What three? [n.355] The three coordinates of the pattern to be expanded upon are: (i) how wealth is acquired, whether unlawfully, lawfully, or both; (ii) whether or not it is used for one's own benefit; and (iii) whether or not it is used to benefit others. Those who rank positive on all three counts will be further divided into those who remain attached to their wealth and those who are unattached to it. This same tenfold analysis of the kāmabhogı̄ is at AN V 177–82.
"Here, headman, someone who enjoys sensual pleasures seeks wealth unlawfully, by violence. Having done so, he does not make himself happy and pleased, nor does he share it and do meritorious deeds.
"Then, headman, someone here who enjoys sensual pleasures seeks wealth unlawfully, by violence. Having done so, he makes himself happy and pleased, but he does not share it and do meritorious deeds.
"Then, headman, someone here who enjoys sensual pleasures seeks wealth unlawfully, by violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious deeds.
4"Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence. Having done so, sn.iv.332 he does not make himself happy and pleased, nor does he share it and do meritorious deeds.
"Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence. Having done so, he makes himself happy and pleased, but he does not share it and do meritorious deeds.
"Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious deeds.
5"Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he does not make himself happy and pleased, nor does he share it and do meritorious deeds.
"Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he makes himself happy and pleased, but he does not share it and do meritorious deeds.
Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, he makes himself happy and pleased, and he shares it and does meritorious deeds. But he uses his wealth while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it, not understanding the escape.
"Then, headman, someone here who enjoys sensual pleasures seeks wealth lawfully, without violence. Having done so, sn.iv.333 he makes himself happy and pleased, and he shares it and does meritorious deeds. And he uses his wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape.
6"Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and who does not make himself happy and pleased nor share it and do meritorious deeds, may be criticized on three grounds. On what three grounds may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the first ground on which he may be criticized. ‘He does not make himself happy and pleased’—this is the second ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the third ground on which he may be criticized. This one enjoying sensual pleasures may be criticized on these three grounds.
7"Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and who makes himself happy and pleased but does not share it and do meritorious deeds, may be criticized on two grounds and praised on one ground. On what two grounds may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the first ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the second ground on which he may be criticized. And on what one ground may he be praised? ‘He makes himself happy and pleased’—this is the one ground on which he may be praised. This one enjoying sensual pleasures may be criticized on these two grounds and praised on this one ground.
8"Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and sn.iv.334 makes himself happy and pleased, and shares it and does meritorious deeds, may be criticized on one ground and praised on two grounds. On what one ground may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the one ground on which he may be criticized. And on what two grounds may he be praised? ‘He makes himself happy and pleased’—this is the first ground on which he may be praised. ‘He shares it and does meritorious deeds’—this is the second ground on which he may be praised. This one enjoying sensual pleasures may be criticized on this one ground and praised on these two grounds.
9"Therein, headman, the one enjoying sensual pleasures who seeks wealth both lawfully and unlawfully, both by violence and without violence, and who does not make himself happy and pleased nor share it and do meritorious deeds, may be praised on one ground and criticized on three grounds. On what one ground may he be praised? ‘He seeks wealth lawfully, without violence’—this is the one ground on which he may be praised. On what three grounds may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the first ground on which he may be criticized. ‘He does not make himself happy and pleased’—this is the second ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the third ground on which he may be criticized. This one enjoying sensual pleasures may be praised on this one ground and criticized on these three grounds.
10"Therein, headman, the one enjoying sensual pleasures who seeks wealth both lawfully and unlawfully, both by violence and without violence, and who makes himself happy and pleased but does not share it and do meritorious deeds, may be praised on two grounds and criticized on two grounds. On what two grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. sn.iv.335 On what two grounds may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the first ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the second ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these two grounds and criticized on these two grounds.
11"Therein, headman, the one enjoying sensual pleasures who seeks wealth both lawfully and unlawfully, both by violence and without violence, and who makes himself happy and pleased and shares it and does meritorious deeds, may be praised on three grounds and criticized on one ground. On what three grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. ‘He shares it and does meritorious deeds’—this is the third ground on which he may be praised. On what one ground may he be criticized? ‘He seeks wealth unlawfully, by violence’—this is the one ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.
12"Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and who does not make himself happy and pleased nor share it and do meritorious deeds, may be praised on one ground and criticized on two grounds. On what one ground may he be praised? ‘He seeks wealth lawfully, without violence’—this is the one ground on which he may be praised. On what two grounds may he be criticized? ‘He does not make himself happy and pleased’—this is the first ground on which he may be criticized. ‘He does not share it and do meritorious deeds’—this is the second ground on which he may be criticized. This one enjoying sensual pleasures may be praised on this one ground and criticized on these two grounds. sn.iv.336
13"Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and who makes himself happy and pleased but does not share it and do meritorious deeds, may be praised on two grounds and criticized on one ground. On what two grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. On what one ground may he be criticized? ‘He does not share it and do meritorious deeds’—this is the one ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these two grounds and criticized on this one ground.
14"Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and makes himself happy and pleased, and shares it and does meritorious deeds, but who uses that wealth while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it, not understanding the escape—he may be praised on three grounds and criticized on one ground. On what three grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. ‘He shares it and does meritorious deeds’—this is the third ground on which he may be praised. On what one ground may he be criticized? ‘He uses that wealth while being tied to it, infatuated with it, blindly absorbed in it, not seeing the danger in it, not understanding the escape’—this is the one ground on which he may be criticized. This one enjoying sensual pleasures may be praised on these three grounds and criticized on this one ground.
15"Therein, headman, the one enjoying sensual pleasures who seeks wealth lawfully, without violence, and makes himself happy and pleased, and shares it and does meritorious deeds, sn.iv.337 and who uses that wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape—he may be praised on four grounds. On what four grounds may he be praised? ‘He seeks wealth lawfully, without violence’—this is the first ground on which he may be praised. ‘He makes himself happy and pleased’—this is the second ground on which he may be praised. ‘He shares it and does meritorious deeds’—this is the third ground on which he may be praised. ‘He uses that wealth without being tied to it, uninfatuated with it, not blindly absorbed in it, seeing the danger in it, understanding the escape’—this is the fourth ground on which he may be praised. This one enjoying sensual pleasures may be praised on these four grounds.
16"There are, headman, these three kinds of ascetics of rough life existing in the world. What three?
"Here, headman, some ascetic of rough life has gone forth out of faith from the household life into homelessness with the thought: ‘Perhaps I may achieve a wholesome state; perhaps I may realize a superhuman distinction in knowledge and vision worthy of the noble ones.’ [n.356] See n. 325. Here a wholesome state (kusala dhamma) must rank lower than a "superhuman distinction," since the attainment of the former does not necessarily entail the latter. The former can include simple moral conduct and ordinary wholesome states of mind, while the latter includes only the jhānas, formless attainments, direct knowledges, and supramundane paths and fruits. He afflicts and torments himself, yet he does not achieve a wholesome state or realize a superhuman distinction in knowledge and vision worthy of the noble ones.
17"Then, headman, some ascetic of rough life has gone forth out of faith … . He afflicts and torments himself, and achieves a wholesome state, yet he does not realize a superhuman distinction in knowledge and vision worthy of the noble ones. sn.iv.338
18"Then, headman, some ascetic of rough life has gone forth out of faith … . He afflicts and torments himself, achieves a wholesome state, and realizes a superhuman distinction in knowledge and vision worthy of the noble ones.
19"Therein, headman, the ascetic of rough life who afflicts and torments himself, yet does not achieve a wholesome state or realize a superhuman distinction in knowledge and vision worthy of the noble ones, may be criticized on three grounds. On what three grounds may he be criticized? ‘He afflicts and torments himself’—this is the first ground on which he may be criticized. ‘He does not achieve a wholesome state’—this is the second ground on which he may be criticized. ‘He does not realize a superhuman distinction in knowledge and vision worthy of the noble ones’—this is the third ground on which he may be criticized. This ascetic of rough life may be criticized on these three grounds.
20"Therein, headman, the ascetic of rough life who afflicts and torments himself, and achieves a wholesome state, yet does not realize a superhuman distinction in knowledge and vision worthy of the noble ones, may be criticized on two grounds and praised on one ground. On what two grounds may he be criticized? ‘He afflicts and torments himself’—this is the first ground on which he may be criticized. ‘He does not realize a superhuman distinction in knowledge and vision worthy of the noble ones’—this is the second ground on which he may be criticized. On what one ground may he be praised? ‘He achieves a wholesome state’—this is the one ground on which he may be praised. This ascetic of rough life may be criticized on these two grounds and praised on this one ground. sn.iv.339
21"Therein, headman, the ascetic of rough life who afflicts and torments himself, achieves a wholesome state, and realizes a superhuman distinction in knowledge and vision worthy of the noble ones, may be criticized on one ground and praised on two grounds. On what one ground may he be criticized? ‘He afflicts and torments himself’—this is the one ground on which he may be criticized. On what two grounds may he be praised? ‘He achieves a wholesome state’—this is the first ground on which he may be praised. ‘He realizes a superhuman distinction in knowledge and vision worthy of the noble ones’—this is the second ground on which he may be praised. This ascetic of rough life may be criticized on this one ground and praised on these two grounds.
22"There are, headman, these three kinds of wearing away that are directly visible, [n.357] Tisso sandiṭṭhikā nijjarā. Nijjarā, "wearing away," was a Jain term adopted by the Buddha. The Jains held that ascetic practice was the means to "wear away" all suffering (sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissati); see their position at MN I 93,2–11 and II 214,7–13, and the Buddha’s alternative approach to "wearing away" at MN II 223–25. Three other kinds of sandiṭṭhikā nijjarā are described at AN I 221,5–30 (i.e., virtue, the jhānas, the destruction of the taints) and a twentyfold nijjara is at MN III 76,12–77,23. Spk says that one path is described as three kinds of wearing away because of the wearing away of the three defilements. immediate, inviting one to come and see, applicable, to be personally experienced by the wise. What three?
"Someone is lustful, and on account of lust he intends for his own affliction, for the affliction of others, for the affliction of both. When lust is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
"Someone is full of hatred, and on account of hatred he intends for his own affliction, for the affliction of others, for the affliction of both. When hatred is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. sn.iv.340 The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
"Someone is deluded, and on account of delusion he intends for his own affliction, for the affliction of others, for the affliction of both. When delusion is abandoned, he does not intend for his own affliction, or for the affliction of others, or for the affliction of both. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.
"These, headman, are the three kinds of wearing away that are directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise."
23When this was said, Rasiya the headman said to the Blessed One: "Magnificent, venerable sir! … From today let the Blessed One remember me as a lay follower who has gone for refuge for life."
1Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rāsiyo gāmaṇi bhagavantaṁ etadavoca: "sutaṁ metaṁ, bhante, ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti. 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?
"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.
2Dveme, gāmaṇi, antā pabbajitena na sevitabbā – yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. Ete te, gāmaṇi, ubho ante anupāgamma majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇākārāṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇākārāṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi. Ayaṁ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇākārāṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
3Tayo kho me, gāmaṇi, kāmabhogino santo saṁvijjamānā lokasmiṁ. Katame tayo?
Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti.
Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti.
Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. (1–3.)
4Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. (4–6.)
5Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. (7–9.)
6Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṁ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.
7Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṁso? Attānaṁ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso. (2)
8Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṁso? Attānaṁ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṁso. Saṁvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso. (3)
9Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, tīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṁ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi tīhi ṭhānehi gārayho. (4)
10Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, dvīhi ṭhānehi gārayho. Katamehi dvīhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, imehi dvīhi ṭhānehi gārayho. (5)
11Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho. (6)
12Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, dvīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso. Katamehi dvīhi ṭhānehi gārayho? Na attānaṁ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho. Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi dvīhi ṭhānehi gārayho. (7)
13Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Katamena ekena ṭhānena gārayho? Na saṁvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho. (8)
14Tatra, 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. Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. Katamena ekena ṭhānena gārayho? Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho. (9)
15Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Ayaṁ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṁso. Katamehi catūhi ṭhānehi pāsaṁso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṁso. (10)
16Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ. Katame tayo?
Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.
17Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. (2)
18Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. (3)
19Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Kusalañca dhammaṁ nādhigacchatīti, iminā dutiyena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā tatiyena ṭhānena gārayho. Ayaṁ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.
20Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso. Katamehi dvīhi ṭhānehi gārayho? Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṁso? Kusalañhi kho dhammaṁ adhigacchatīti, iminā ekena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso. (2)
21Tatra, 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. Katamena ekena ṭhānena gārayho? Attānaṁ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṁso? Kusalañca dhammaṁ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṁso. Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikarotīti, iminā dutiyena ṭhānena pāsaṁso. Ayaṁ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso. (3)
22Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. Katamā tisso?
Yaṁ ratto rāgādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
Yaṁ duṭṭho dosādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
Yaṁ mūḷho mohādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhī"ti.
23Evaṁ vutte, rāsiyo gāmaṇi bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante … pe … upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
Dvādasamaṁ.