Linked Discourses
1. The Chapter on Chiefs

With Rāsiya

Saṁyutta Nikāya
1. Gāmaṇivagga
Rāsiyasutta
Linked Discourses
1. The Chapter on Chiefs
With Rāsiya
Saṁyutta Nikāya
1. Gāmaṇivagga
Rāsiyasutta

The chief Rāsiya asks whether the Buddha completely rejects all forms of asceticism. The Buddha denies that this is the case, and explains what he means by the middle way in a lengthy disquisition, covering useful and useless forms of asceticism.

Ruta suttaSN 42.12Sutta PiṭakaSaṃyutta Nikāya4. Saḷāyatanavaggasaṁyutta42. Gāmaṇisaṁyutta1. GāmaṇivaggaRāsiyasutta
← Suttas
Vista:

Then Rāsiya the chief went up to the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario, bowed, sat down to one side, and said to him:*Nothing further is known of this chief. His name means “heaper”, perhaps in reference to the wealth that is heaped up and the suffering that is worn away.

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:*Nothing further is known of this chief. His name means “heaper”, perhaps in reference to the wealth that is heaped up and the suffering that is worn away.
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:*Nothing further is known of this chief. His name means “heaper”, perhaps in reference to the wealth that is heaped up and the suffering that is worn away.Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rāsiyo gāmaṇi bhagavantaṁ etadavoca:

“Sir, I have heard this: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those fervent mortifiers who live rough.’*See AN 10.94.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?”

“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?

“Sir, I have heard this: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those fervent mortifiers who live rough.’*See AN 10.94.
“sutaṁ metaṁ, bhante, ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti.
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”
Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?

“Sir, I have heard this: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those fervent mortifiers who live rough.’*See AN 10.94.“sutaṁ metaṁ, bhante, ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti. Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?

“Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue.

“Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā tucchā abhūtena.

“Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue.
“Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā tucchā abhūtena.

“Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, hollow, and untrue.“Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā tucchā abhūtena.

These two extremes should not be cultivated by one gone forth.*The Buddha repeats the opening of the First Sermon (SN 56.11). The text goes on to illustrate these two extremes and the middle way. The lengthy explanation suggests that Rāsiya was slow of understanding.Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.

Dveme, gāmaṇi, antā pabbajitena na sevitabbā—yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.

These two extremes should not be cultivated by one gone forth.*The Buddha repeats the opening of the First Sermon (SN 56.11). The text goes on to illustrate these two extremes and the middle way. The lengthy explanation suggests that Rāsiya was slow of understanding.
Dveme, gāmaṇi, antā pabbajitena na sevitabbā—
Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.
yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.

These two extremes should not be cultivated by one gone forth.*The Buddha repeats the opening of the First Sermon (SN 56.11). The text goes on to illustrate these two extremes and the middle way. The lengthy explanation suggests that Rāsiya was slow of understanding.Dveme, gāmaṇi, antā pabbajitena na sevitabbā—Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.

Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

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.
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.Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

And what is that middle way of practice?It is simply this noble eightfold path, that is:right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and right immersion.

Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi.

And what is that middle way of practice?
Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
It is simply this noble eightfold path, that is:
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
sammādiṭṭhi …pe… sammāsamādhi.

And what is that middle way of practice?Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? It is simply this noble eightfold path, that is:Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.sammādiṭṭhi …pe… sammāsamādhi.

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.

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.
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.Ayaṁ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

There are these three pleasure seekers in the world.*This is the first extreme, sensual indulgence. A similar analysis is at AN 10.91.What three?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.Next, a pleasure seeker seeks wealth using illegitimate, coercive means.They make themselves happy and pleased, but don’t share it and make merit.Next, a pleasure seeker seeks wealth using illegitimate, coercive means.They make themselves happy and pleased, and they share it and make merit.

Tayo 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.

There are these three pleasure seekers in the world.*This is the first extreme, sensual indulgence. A similar analysis is at AN 10.91.
Tayo kho me, gāmaṇi, kāmabhogino santo saṁvijjamānā lokasmiṁ.
What three?
Katame tayo?
Take a pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.
Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.
They make themselves happy and pleased, but don’t share it and make merit.
Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.
They make themselves happy and pleased, and they share it and make merit.
Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.

There are these three pleasure seekers in the world.*This is the first extreme, sensual indulgence. A similar analysis is at AN 10.91.Tayo kho me, gāmaṇi, kāmabhogino santo saṁvijjamānā lokasmiṁ. What three?Katame tayo? Take a pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti. Next, a pleasure seeker seeks wealth using illegitimate, coercive means.Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. They make themselves happy and pleased, but don’t share it and make merit.Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti. Next, a pleasure seeker seeks wealth using illegitimate, coercive means.Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. They make themselves happy and pleased, and they share it and make merit.Adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.

Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.They don’t make themselves happy and pleased, or share it and make merit.Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.They don’t make themselves happy and pleased, or share it and make merit.Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.They make themselves happy and pleased, and they share it and make merit.

Idha 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.

Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi.
They don’t make themselves happy and pleased, or share it and make merit.
Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi.
They don’t make themselves happy and pleased, or share it and make merit.
Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi.
They make themselves happy and pleased, and they share it and make merit.
Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.

Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. They don’t make themselves happy and pleased, or share it and make merit.Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. They don’t make themselves happy and pleased, or share it and make merit.Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi. They make themselves happy and pleased, and they share it and make merit.Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.

Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.They don’t make themselves happy and pleased, or share it and make merit.Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.They make themselves happy and pleased, but don’t share it and make merit.Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.They make themselves happy and pleased, and they share it and make merit.They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.They make themselves happy and pleased, and they share it and make merit.And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.

Idha 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. *gadhito → gathito (bj)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.

Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
They don’t make themselves happy and pleased, or share it and make merit.
Dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
They make themselves happy and pleased, but don’t share it and make merit.
Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
They make themselves happy and pleased, and they share it and make merit.
Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. *gadhito → gathito (bj)
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
They make themselves happy and pleased, and they share it and make merit.
Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. They don’t make themselves happy and pleased, or share it and make merit.Dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. They make themselves happy and pleased, but don’t share it and make merit.Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. They make themselves happy and pleased, and they share it and make merit.Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. *gadhito → gathito (bj)Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. They make themselves happy and pleased, and they share it and make merit.Dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.They may be criticized on three grounds.What three?They seek wealth using illegitimate, coercive means. This is the first ground for criticism.They don’t make themselves happy and pleased. This is the second ground for criticism.They don’t share it and make merit. This is the third ground for criticism.This pleasure seeker may be criticized on these three grounds.

Tatra, 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.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
They may be criticized on three grounds.
Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho.
What three?
Katamehi tīhi ṭhānehi gārayho?
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.
Na attānaṁ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.
This pleasure seeker may be criticized on these three grounds.
Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. They may be criticized on three grounds.Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho. What three?Katamehi tīhi ṭhānehi gārayho? They seek wealth using illegitimate, coercive means. This is the first ground for criticism.Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. They don’t make themselves happy and pleased. This is the second ground for criticism.Na attānaṁ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho. They don’t share it and make merit. This is the third ground for criticism.Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. This pleasure seeker may be criticized on these three grounds.Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.This pleasure seeker may be criticized on two grounds, and praised on one.What are the two grounds for criticism?They seek wealth using illegitimate, coercive means. This is the first ground for criticism.They don’t share it and make merit. This is the second ground for criticism.What is the one ground for praise?They make themselves happy and pleased. This is the one ground for praise.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, 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.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
This pleasure seeker may be criticized on two grounds, and praised on one.
Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso.
What are the two grounds for criticism?
Katamehi dvīhi ṭhānehi gārayho?
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
What is the one ground for praise?
Katamena ekena ṭhānena pāsaṁso?
They make themselves happy and pleased. This is the one ground for praise.
Attānaṁ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṁso.
This pleasure seeker may be criticized on these two grounds, and praised on this one.
Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. This pleasure seeker may be criticized on two grounds, and praised on one.Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso. What are the two grounds for criticism?Katamehi dvīhi ṭhānehi gārayho? They seek wealth using illegitimate, coercive means. This is the first ground for criticism.Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. They don’t share it and make merit. This is the second ground for criticism.Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. What is the one ground for praise?Katamena ekena ṭhānena pāsaṁso? They make themselves happy and pleased. This is the one ground for praise.Attānaṁ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṁso. This pleasure seeker may be criticized on these two grounds, and praised on this one.Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit.This pleasure seeker may be criticized on one ground, and praised on two.What is the one ground for criticism?They seek wealth using illegitimate, coercive means. This is the one ground for criticism.What are the two grounds for praise?They make themselves happy and pleased. This is the first ground for praise.They share it and make merit. This is the second ground for praise.This pleasure seeker may be criticized on this one ground, and praised on these two.

Tatra, 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.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
This pleasure seeker may be criticized on one ground, and praised on two.
Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They seek wealth using illegitimate, coercive means. This is the one ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.
What are the two grounds for praise?
Katamehi dvīhi ṭhānehi pāsaṁso?
They make themselves happy and pleased. This is the first ground for praise.
Attānaṁ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṁso.
They share it and make merit. This is the second ground for praise.
Saṁvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṁso.
This pleasure seeker may be criticized on this one ground, and praised on these two.
Ayaṁ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso.

Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit.Tatra, gāmaṇi, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. This pleasure seeker may be criticized on one ground, and praised on two.Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso. What is the one ground for criticism?Katamena ekena ṭhānena gārayho? They seek wealth using illegitimate, coercive means. This is the one ground for criticism.Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. What are the two grounds for praise?Katamehi dvīhi ṭhānehi pāsaṁso? They make themselves happy and pleased. This is the first ground for praise.Attānaṁ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṁso. They share it and make merit. This is the second ground for praise.Saṁvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṁso. This pleasure seeker may be criticized on this one ground, and praised on these two.Ayaṁ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, or share it and make merit.They may be praised on one ground, and criticized on three.What is the one ground for praise?They seek wealth using legitimate, non-coercive means. This is the one ground for praise.What are the three grounds for criticism?They seek wealth using illegitimate, coercive means. This is the first ground for criticism.They don’t make themselves happy and pleased. This is the second ground for criticism.They don’t share it and make merit. This is the third ground for criticism.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 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.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, or share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
They may be praised on one ground, and criticized on three.
Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, tīhi ṭhānehi gārayho.
What is the one ground for praise?
Katamena ekena ṭhānena pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the one ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso.
What are the three grounds for criticism?
Katamehi tīhi ṭhānehi gārayho?
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.
Na attānaṁ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.
This pleasure seeker may be praised on this one ground, and criticized on these three.
Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi tīhi ṭhānehi gārayho.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, or share it and make merit.Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. They may be praised on one ground, and criticized on three.Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, tīhi ṭhānehi gārayho. What is the one ground for praise?Katamena ekena ṭhānena pāsaṁso? They seek wealth using legitimate, non-coercive means. This is the one ground for praise.Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso. What are the three grounds for criticism?Katamehi tīhi ṭhānehi gārayho? They seek wealth using illegitimate, coercive means. This is the first ground for criticism.Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. They don’t make themselves happy and pleased. This is the second ground for criticism.Na attānaṁ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho. They don’t share it and make merit. This is the third ground for criticism.Na saṁvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. This pleasure seeker may be praised on this one ground, and criticized on these three.Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi tīhi ṭhānehi gārayho.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and makes themselves happy and pleased, but doesn’t share it and make merit.They may be praised on two grounds, and criticized on two.What are the two grounds for praise?They seek wealth using legitimate, non-coercive means. This is the first ground for praise.They make themselves happy and pleased. This is the second ground for praise.What are the two grounds for criticism?They seek wealth using illegitimate, coercive means. This is the first ground for criticism.They don’t share it and make merit. This is the second ground for criticism.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, 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.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and makes themselves happy and pleased, but doesn’t share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
They may be praised on two grounds, and criticized on two.
Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, dvīhi ṭhānehi gārayho.
What are the two grounds for praise?
Katamehi dvīhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
What are the two grounds for criticism?
Katamehi dvīhi ṭhānehi gārayho?
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
This pleasure seeker may be praised on these two grounds, and criticized on these two.
Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, imehi dvīhi ṭhānehi gārayho.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and makes themselves happy and pleased, but doesn’t share it and make merit.Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. They may be praised on two grounds, and criticized on two.Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, dvīhi ṭhānehi gārayho. What are the two grounds for praise?Katamehi dvīhi ṭhānehi pāsaṁso? They seek wealth using legitimate, non-coercive means. This is the first ground for praise.Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. They make themselves happy and pleased. This is the second ground for praise.Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. What are the two grounds for criticism?Katamehi dvīhi ṭhānehi gārayho? They seek wealth using illegitimate, coercive means. This is the first ground for criticism.Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. They don’t share it and make merit. This is the second ground for criticism.Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. This pleasure seeker may be praised on these two grounds, and criticized on these two.Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, imehi dvīhi ṭhānehi gārayho.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and makes merit.They may be praised on three grounds, and criticized on one.What are the three grounds for praise?They seek wealth using legitimate, non-coercive means. This is the first ground for praise.They make themselves happy and pleased. This is the second ground for praise.They share it and make merit. This is the third ground for praise.What is the one ground for criticism?They seek wealth using illegitimate, coercive means. This is the one ground for criticism.This pleasure seeker may be praised on these three grounds, and criticized on this one.

Tatra, 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.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and makes merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
They may be praised on three grounds, and criticized on one.
Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.
What are the three grounds for praise?
Katamehi tīhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They share it and make merit. This is the third ground for praise.
Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They seek wealth using illegitimate, coercive means. This is the one ground for criticism.
Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.
This pleasure seeker may be praised on these three grounds, and criticized on this one.
Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.

Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and makes merit.Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. They may be praised on three grounds, and criticized on one.Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. What are the three grounds for praise?Katamehi tīhi ṭhānehi pāsaṁso? They seek wealth using legitimate, non-coercive means. This is the first ground for praise.Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. They make themselves happy and pleased. This is the second ground for praise.Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. They share it and make merit. This is the third ground for praise.Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. What is the one ground for criticism?Katamena ekena ṭhānena gārayho? They seek wealth using illegitimate, coercive means. This is the one ground for criticism.Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. This pleasure seeker may be praised on these three grounds, and criticized on this one.Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, but who doesn’t make themselves happy and pleased, or share it and make merit.They may be praised on one ground, and criticized on two.What is the one ground for praise?They seek wealth using legitimate, non-coercive means. This is the one ground for praise.What are the two grounds for criticism?They don’t make themselves happy and pleased. This is the first ground for criticism.They don’t share it and make merit. This is the second ground for criticism.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, 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.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, but who doesn’t make themselves happy and pleased, or share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti.
They may be praised on one ground, and criticized on two.
Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, dvīhi ṭhānehi gārayho.
What is the one ground for praise?
Katamena ekena ṭhānena pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the one ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso.
What are the two grounds for criticism?
Katamehi dvīhi ṭhānehi gārayho?
They don’t make themselves happy and pleased. This is the first ground for criticism.
Na attānaṁ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
This pleasure seeker may be praised on this one ground, and criticized on these two.
Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi dvīhi ṭhānehi gārayho.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, but who doesn’t make themselves happy and pleased, or share it and make merit.Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṁ sukheti, na pīṇeti, na saṁvibhajati, na puññāni karoti. They may be praised on one ground, and criticized on two.Ayaṁ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṁso, dvīhi ṭhānehi gārayho. What is the one ground for praise?Katamena ekena ṭhānena pāsaṁso? They seek wealth using legitimate, non-coercive means. This is the one ground for praise.Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṁso. What are the two grounds for criticism?Katamehi dvīhi ṭhānehi gārayho? They don’t make themselves happy and pleased. This is the first ground for criticism.Na attānaṁ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho. They don’t share it and make merit. This is the second ground for criticism.Na saṁvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. This pleasure seeker may be praised on this one ground, and criticized on these two.Ayaṁ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṁso, imehi dvīhi ṭhānehi gārayho.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.This pleasure seeker may be praised on two grounds, and criticized on one.What are the two grounds for praise?They seek wealth using legitimate, non-coercive means. This is the first ground for praise.They make themselves happy and pleased. This is the second ground for praise.What is the one ground for criticism?They don’t share it and make merit. This is the one ground for criticism.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, 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.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti.
This pleasure seeker may be praised on two grounds, and criticized on one.
Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.
What are the two grounds for praise?
Katamehi dvīhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They don’t share it and make merit. This is the one ground for criticism.
Na saṁvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho.
This pleasure seeker may be praised on these two grounds, and criticized on this one.
Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati, na puññāni karoti. This pleasure seeker may be praised on two grounds, and criticized on one.Ayaṁ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. What are the two grounds for praise?Katamehi dvīhi ṭhānehi pāsaṁso? They seek wealth using legitimate, non-coercive means. This is the first ground for praise.Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. They make themselves happy and pleased. This is the second ground for praise.Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. What is the one ground for criticism?Katamena ekena ṭhānena gārayho? They don’t share it and make merit. This is the one ground for criticism.Na saṁvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho. This pleasure seeker may be praised on these two grounds, and criticized on this one.Ayaṁ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.They may be praised on three grounds and criticized on one.What are the three grounds for praise?They seek wealth using legitimate, non-coercive means. This is the first ground for praise.They make themselves happy and pleased. This is the second ground for praise.They share it and make merit. This is the third ground for praise.What is the one ground for criticism?They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.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, 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.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.
They may be praised on three grounds and criticized on one.
Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho.
What are the three grounds for praise?
Katamehi tīhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They share it and make merit. This is the third ground for praise.
Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.
Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho.
This pleasure seeker may be praised on these three grounds, and criticized on this one.
Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. They may be praised on three grounds and criticized on one.Ayaṁ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṁso, ekena ṭhānena gārayho. What are the three grounds for praise?Katamehi tīhi ṭhānehi pāsaṁso? They seek wealth using legitimate, non-coercive means. This is the first ground for praise.Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. They make themselves happy and pleased. This is the second ground for praise.Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. They share it and make merit. This is the third ground for praise.Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. What is the one ground for criticism?Katamena ekena ṭhānena gārayho? They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. This pleasure seeker may be praised on these three grounds, and criticized on this one.Ayaṁ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṁso, iminā ekena ṭhānena gārayho.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit.And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.This pleasure seeker may be praised on four grounds.What are the four grounds for praise?They seek wealth using legitimate, non-coercive means. This is the first ground for praise.They make themselves happy and pleased. This is the second ground for praise.They share it and make merit. This is the third ground for praise.They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.This pleasure seeker may be praised on these four grounds.

Tatra, 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.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit.
Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti.
And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
This pleasure seeker may be praised on four grounds.
Ayaṁ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṁso.
What are the four grounds for praise?
Katamehi catūhi ṭhānehi pāsaṁso?
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso.
They make themselves happy and pleased. This is the second ground for praise.
Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso.
They share it and make merit. This is the third ground for praise.
Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso.
They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṁso.
This pleasure seeker may be praised on these four grounds.
Ayaṁ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṁso.

Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit.Tatra, gāmaṇi, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. This pleasure seeker may be praised on four grounds.Ayaṁ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṁso. What are the four grounds for praise?Katamehi catūhi ṭhānehi pāsaṁso? They seek wealth using legitimate, non-coercive means. This is the first ground for praise.Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṁso. They make themselves happy and pleased. This is the second ground for praise.Attānaṁ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṁso. They share it and make merit. This is the third ground for praise.Saṁvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṁso. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṁso. This pleasure seeker may be praised on these four grounds.Ayaṁ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṁso.

These three fervent mortifiers who live rough are found in the world.*This is the second extreme, self mortification.What three?

Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ. Katame tayo?

These three fervent mortifiers who live rough are found in the world.*This is the second extreme, self mortification.
Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ.
What three?
Katame tayo?

These three fervent mortifiers who live rough are found in the world.*This is the second extreme, self mortification.Tayome, gāmaṇi, tapassino lūkhajīvino santo saṁvijjamānā lokasmiṁ. What three?Katame tayo?

Take a fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’*In Buddhism, a “skillful quality” would refer to the “ten ways of doing skillful deeds”, which are good qualities for a human life lived well. Beyond that are the “superhuman” states realized by advanced meditators, namely absorptions, psychic powers, and stages of awakening (Bu Pj 4:4.1.3.1).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, 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.

Take a fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:
Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’*In Buddhism, a “skillful quality” would refer to the “ten ways of doing skillful deeds”, which are good qualities for a human life lived well. Beyond that are the “superhuman” states realized by advanced meditators, namely absorptions, psychic powers, and stages of awakening (Bu Pj 4:4.1.3.1).
‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
They mortify and torment themselves. But they don’t achieve any skillful quality, or realize any superhuman distinction in knowledge and vision worthy of the noble ones.
So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.

Take a fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’*In Buddhism, a “skillful quality” would refer to the “ten ways of doing skillful deeds”, which are good qualities for a human life lived well. Beyond that are the “superhuman” states realized by advanced meditators, namely absorptions, psychic powers, and stages of awakening (Bu Pj 4:4.1.3.1).‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. They mortify and torment themselves. But they don’t achieve any skillful quality, or realize any superhuman distinction in knowledge and vision worthy of the noble ones.So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.

Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’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: ‘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.

Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:
Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’
‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
They mortify and torment themselves. And they achieve a skillful quality, but don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.
So attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.

Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. They mortify and torment themselves. And they achieve a skillful quality, but don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.So attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.

Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’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.

Idha 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.

Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:
Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti:
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’
‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti.
They mortify and torment themselves. And they achieve a skillful quality, and they realize a superhuman distinction in knowledge and vision worthy of the noble ones.
So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.

Take another fervent mortifier who has gone forth out of faith from the lay life to homelessness, thinking:Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’‘appeva nāma kusalaṁ dhammaṁ adhigaccheyyaṁ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṁ sacchikareyyan’ti. They mortify and torment themselves. And they achieve a skillful quality, and they realize a superhuman distinction in knowledge and vision worthy of the noble ones.So attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti.

In this case, the first fervent mortifier may be criticized on three grounds.What three?They mortify and torment themselves. This is the first ground for criticism.They don’t achieve a skillful quality. This is the second ground for criticism.They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the third ground for criticism.This fervent mortifier may be criticized on these three grounds.

Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho. 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.

In this case, the first fervent mortifier may be criticized on three grounds.
Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho.
What three?
Katamehi tīhi ṭhānehi gārayho?
They mortify and torment themselves. This is the first ground for criticism.
Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.
They don’t achieve a skillful quality. This is the second ground for criticism.
Kusalañca dhammaṁ nādhigacchatīti, iminā dutiyena ṭhānena gārayho.
They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the third ground for criticism.
Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā tatiyena ṭhānena gārayho.
This fervent mortifier may be criticized on these three grounds.
Ayaṁ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.

In this case, the first fervent mortifier may be criticized on three grounds.Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho. What three?Katamehi tīhi ṭhānehi gārayho? They mortify and torment themselves. This is the first ground for criticism.Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. They don’t achieve a skillful quality. This is the second ground for criticism.Kusalañca dhammaṁ nādhigacchatīti, iminā dutiyena ṭhānena gārayho. They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the third ground for criticism.Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā tatiyena ṭhānena gārayho. This fervent mortifier may be criticized on these three grounds.Ayaṁ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.

In this case, the second fervent mortifiermay be criticized on two grounds, and praised on one.What are the two grounds for criticism?They mortify and torment themselves. This is the first ground for criticism.They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for criticism.What is the one ground for praise?They achieve a skillful quality. This is the one ground for praise.This fervent mortifier may be criticized on these two grounds, and praised on one.

Tatra, 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.

In this case, the second fervent mortifier
Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti.
may be criticized on two grounds, and praised on one.
Ayaṁ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso.
What are the two grounds for criticism?
Katamehi dvīhi ṭhānehi gārayho?
They mortify and torment themselves. This is the first ground for criticism.
Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.
They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for criticism.
Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā dutiyena ṭhānena gārayho.
What is the one ground for praise?
Katamena ekena ṭhānena pāsaṁso?
They achieve a skillful quality. This is the one ground for praise.
Kusalañhi kho dhammaṁ adhigacchatīti, iminā ekena ṭhānena pāsaṁso.
This fervent mortifier may be criticized on these two grounds, and praised on one.
Ayaṁ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso.

In this case, the second fervent mortifierTatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañhi kho dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikaroti. may be criticized on two grounds, and praised on one.Ayaṁ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṁso. What are the two grounds for criticism?Katamehi dvīhi ṭhānehi gārayho? They mortify and torment themselves. This is the first ground for criticism.Attānaṁ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for criticism.Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ na sacchikarotīti, iminā dutiyena ṭhānena gārayho. What is the one ground for praise?Katamena ekena ṭhānena pāsaṁso? They achieve a skillful quality. This is the one ground for praise.Kusalañhi kho dhammaṁ adhigacchatīti, iminā ekena ṭhānena pāsaṁso. This fervent mortifier may be criticized on these two grounds, and praised on one.Ayaṁ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṁso.

In this case, the third fervent mortifier may be criticized on one ground, and praised on two.What is the one ground for criticism?They mortify and torment themselves. This is the one ground for criticism.What are the two grounds for praise?They achieve a skillful quality. This is the first ground for praise.They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise.This fervent mortifier may be criticized on this one ground, and praised on two.

Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso. 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.

In this case, the third fervent mortifier may be criticized on one ground, and praised on two.
Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso.
What is the one ground for criticism?
Katamena ekena ṭhānena gārayho?
They mortify and torment themselves. This is the one ground for criticism.
Attānaṁ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho.
What are the two grounds for praise?
Katamehi dvīhi ṭhānehi pāsaṁso?
They achieve a skillful quality. This is the first ground for praise.
Kusalañca dhammaṁ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṁso.
They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise.
Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikarotīti, iminā dutiyena ṭhānena pāsaṁso.
This fervent mortifier may be criticized on this one ground, and praised on two.
Ayaṁ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso.

In this case, the third fervent mortifier may be criticized on one ground, and praised on two.Tatra, gāmaṇi, yvāyaṁ tapassī lūkhajīvī attānaṁ ātāpeti paritāpeti, kusalañca dhammaṁ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikaroti. Ayaṁ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṁso. What is the one ground for criticism?Katamena ekena ṭhānena gārayho? They mortify and torment themselves. This is the one ground for criticism.Attānaṁ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho. What are the two grounds for praise?Katamehi dvīhi ṭhānehi pāsaṁso? They achieve a skillful quality. This is the first ground for praise.Kusalañca dhammaṁ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṁso. They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise.Uttari ca manussadhammā alamariyañāṇadassanavisesaṁ sacchikarotīti, iminā dutiyena ṭhānena pāsaṁso. This fervent mortifier may be criticized on this one ground, and praised on two.Ayaṁ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso.

There are these three kinds of wearing away that are apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.*The middle way is described as a “wearing away” (nijjara). The Jains believed that through the practice of austerities one could “wear away” past bad deeds (MN 14:17.5) and future suffering (MN 14:17.8). The Buddha distinguishes the term from self-mortification and adapts it for Buddhist use, with “wearing away” applied to the defilements that produce suffering. It is applied to the tenfold path at AN 10.106.What three?

Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. Katamā tisso?

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.*The middle way is described as a “wearing away” (nijjara). The Jains believed that through the practice of austerities one could “wear away” past bad deeds (MN 14:17.5) and future suffering (MN 14:17.8). The Buddha distinguishes the term from self-mortification and adapts it for Buddhist use, with “wearing away” applied to the defilements that produce suffering. It is applied to the tenfold path at AN 10.106.
Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.
What three?
Katamā tisso?

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.*The middle way is described as a “wearing away” (nijjara). The Jains believed that through the practice of austerities one could “wear away” past bad deeds (MN 14:17.5) and future suffering (MN 14:17.8). The Buddha distinguishes the term from self-mortification and adapts it for Buddhist use, with “wearing away” applied to the defilements that produce suffering. It is applied to the tenfold path at AN 10.106.Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. What three?Katamā tisso?

A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both.When they’ve given up greed they don’t have such intentions.This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

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.

A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both.
Yaṁ ratto rāgādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
When they’ve given up greed they don’t have such intentions.
Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both.Yaṁ ratto rāgādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. When they’ve given up greed they don’t have such intentions.Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both.When they’ve given up hate they don’t have such intentions.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. Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both.
Yaṁ duṭṭho dosādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
When they’ve given up hate they don’t have such intentions.
Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both.Yaṁ duṭṭho dosādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. When they’ve given up hate they don’t have such intentions.Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both.When they’ve given up delusion they don’t have such intentions.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. Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both.
Yaṁ mūḷho mohādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
When they’ve given up delusion they don’t have such intentions.
Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both.Yaṁ mūḷho mohādhikaraṇaṁ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. When they’ve given up delusion they don’t have such intentions.Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.

These are the three kinds of wearing away that are apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.”

Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhī”ti.

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.”
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.”Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhī”ti.

When he said this, Rāsiya the chief said to the Buddha,“Excellent, sir! Excellent! …From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Evaṁ vutte, rāsiyo gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, Rāsiya the chief said to the Buddha,
Evaṁ vutte, rāsiyo gāmaṇi bhagavantaṁ etadavoca:
“Excellent, sir! Excellent! …
“abhikkantaṁ, bhante …pe…
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, Rāsiya the chief said to the Buddha,Evaṁ vutte, rāsiyo gāmaṇi bhagavantaṁ etadavoca: “Excellent, sir! Excellent! …“abhikkantaṁ, bhante …pe… From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Dvādasamaṁ.

Dvādasamaṁ.

Dvādasamaṁ.