4-42 §12 Gāmaṇisamyutta | Samyutta

12 Rāsiya

Then Rāsiya 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.

I

There are, headman, these 2 extremes which should not be cultivated by one who has gone forth into homelessness:

1) the pursuit of sensual happiness in sensual pleasures, which is low, vulgar, the way of worldlings, ignoble, unbeneficial;

2) 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, 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 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.

II

There are, headman, these 3 persons who enjoy sensual pleasures existing in the world.

What 3?

 (i)

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.

(ii)

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.

(iii)

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.

(iv)

Then, headman, someone here who enjoys sensual pleasures seeks wealth both lawfully and unlawfully, both by violence and without violence.

Having done so, he does not make himself happy and pleased, nor does he share it and do meritorious deeds.

(v)

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.

(vi)

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.

(vii)

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.

(viii)

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.

(ix)

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.

(x)

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.

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.

III

(i)

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 3 grounds.

On what 3 grounds may he be criticized?

‘He seeks wealth unlawfully, by violence’—this is the 1st ground on which he may be criticized.

‘He does not make himself happy and pleased’—this is the 2nd ground on which he may be criticized.

‘He does not share it and do meritorious deeds’—this is the 3rd ground on which he may be criticized.

This one enjoying sensual pleasures may be criticized on these 3 grounds.

 (ii)

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 2 grounds and praised on 1 ground.

On what 2 grounds may he be criticized?

‘He seeks wealth unlawfully, by violence’—this is the 1st ground on which he may be criticized.

‘He does not share it and do meritorious deeds’—this is the 2nd ground on which he may be criticized.

And on what 1 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 2 grounds and praised on this 1 ground.

(iii)

Therein, headman, the one enjoying sensual pleasures who seeks wealth unlawfully, by violence, and makes himself happy and pleased, and shares it and does meritorious deeds,

- may be criticized on 1 ground and praised on 2 grounds.

On what 1 ground may he be criticized?

‘He seeks wealth unlawfully, by violence’—this is the 1 ground on which he may be criticized.

And on what 2 grounds may he be praised?

‘He makes himself happy and pleased’—this is the 1st ground on which he may be praised.

‘He shares it and does meritorious deeds’—this is the 2nd ground on which he may be praised.

- This one enjoying sensual pleasures may be criticized on this one ground and praised on these 2 grounds.

(iv)

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 1 ground and criticized on 3 grounds.

On what one ground may he be praised?

‘He seeks wealth lawfully, without violence’—this is the 1 ground on which he may be praised.

On what 3 grounds may he be criticized?

‘He seeks wealth unlawfully, by violence’—this is the 1st ground on which he may be criticized.

‘He does not make himself happy and pleased’—this is the 2nd ground on which he may be criticized.

‘He does not share it and do meritorious deeds’—this is the 3rd ground on which he may be criticized.

- This one enjoying sensual pleasures may be praised on this one ground and criticized on these 3 grounds.

(v)

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 2 grounds and criticized on 2 grounds.

On what 2 grounds may he be praised?

‘He seeks wealth lawfully, without violence’—this is the 1st ground on which he may be praised.

‘He makes himself happy and pleased’—this is the 2nd ground on which he may be praised.

On what 2 grounds may he be criticized?

‘He seeks wealth unlawfully, by violence’—this is the 1st ground on which he may be criticized.

‘He does not share it and do meritorious deeds’—this is the 2nd ground on which he may be criticized.

- This one enjoying sensual pleasures may be praised on these 2 grounds and criticized on these 2 grounds.

(vi)

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 3 grounds and criticized on 1 ground.

On what 3 grounds may he be praised?

‘He seeks wealth lawfully, without violence’—this is the 1st ground on which he may be praised.

‘He makes himself happy and pleased’—this is the 2nd ground on which he may be praised.

‘He shares it and does meritorious deeds’—this is the 3rd ground on which he may be praised.

On what 1 ground may he be criticized?

‘He seeks wealth unlawfully, by violence’—this is the 1 ground on which he may be criticized.

- This one enjoying sensual pleasures may be praised on these 3 grounds and criticized on this one ground.

(vii)

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 1 ground and criticized on 2 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 2 grounds may he be criticized?

‘He does not make himself happy and pleased’—this is the 1st ground on which he may be criticized.

‘He does not share it and do meritorious deeds’—this is the 2nd ground on which he may be criticized.

- This one enjoying sensual pleasures may be praised on this one ground and criticized on these 2 grounds.

(viii)

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 2 grounds and criticized on 1 ground.

On what 2 grounds may he be praised?

‘He seeks wealth lawfully, without violence’—this is the 1st ground on which he may be praised.

‘He makes himself happy and pleased’—this is the 2nd 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 1 ground on which he may be criticized.

- This one enjoying sensual pleasures may be praised on these 2 grounds and criticized on this one ground.

(ix)

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 3 grounds and criticized on 1 ground.

On what 3 grounds may he be praised?

‘He seeks wealth lawfully, without violence’—this is the 1st ground on which he may be praised.

‘He makes himself happy and pleased’—this is the 2nd ground on which he may be praised. ‘

He shares it and does meritorious deeds’—this is the 3rd ground on which he may be praised.

On what 1 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 1 ground on which he may be criticized.

- This one enjoying sensual pleasures may be praised on these 3 grounds and criticized on this one ground.

(x)

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,

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 4 grounds.

On what 4 grounds may he be praised?

‘He seeks wealth law- fully, without violence’—this is the 1st ground on which he may be praised.

‘He makes himself happy and pleased’—this is the 2nd ground on which he may be praised.

‘He shares it and does meritorious deeds’—this is the 3rd 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 4th ground on which he may be praised.

- This one enjoying sensual pleasures may be praised on these 4 grounds.

IV

There are, headman, these 3 kinds of ascetics of rough life existing in the world.

What 3?

(i)

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.’

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.

 (ii)

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.

(iii)

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.

V

(i)

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 3 grounds.

On what 3 grounds may he be criticized?

‘He afflicts and torments himself’—this is the 1st ground on which he may be criticized.

‘He does not achieve a wholesome state’—this is the 2nd ground on which he may be criticized.

‘He does not realize a super-human distinction in knowledge and vision worthy of the noble ones’—this is the 3rd ground on which he may be criticized.

- This ascetic of rough life may be criticized on these 3 grounds.

(ii)

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 2 grounds and praised on 1 ground.

On what 2 grounds may he be criticized?

‘He afflicts and torments himself’—this is the 1st 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 2nd ground on which he may be criticized.

On what 1 ground may he be praised?

‘He achieves a wholesome state’— this is the 1 ground on which he may be praised.

- This ascetic of rough life may be criticized on these 2 grounds and praised on this one ground.

(iii)

Therein, headman, the ascetic of rough life who afflicts and torments himself,

achieves a wholesome state, and realizes a super-human distinction in knowledge and vision worthy of the noble ones,

- may be criticized on 1 ground and praised on 2 grounds.

On what 1 ground may he be criticized?

‘He afflicts and torments himself’—this is the 1 ground on which he may be criticized.

On what 2 grounds may he be praised?

‘He achieves a wholesome state’—this is the 1st ground on which he may be praised.

‘He realizes a superhuman distinction in knowledge and vision worthy of the noble ones’—this is the 2nd ground on which he may be praised.

- This ascetic of rough life may be criticized on this one ground and praised on these 2 grounds.

VI

There are, headman, these 3 kinds of wearing away that are directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

What 3?

(i)

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.

(ii)

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.

The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

 (iii)

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 3 kinds of wearing away that are directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

When this was said, Rāsiya 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.