English
not seeing their danger, without wisdom of escape, by this one point. he is blameworthy. This, headman, pleasure-seeker is praiseworthy in these three respects, blameworthy in this one respect. “Here, headman, a certain pleasure-seeker seeks wealth righteously, without violence. Having sought wealth righteously, without violence, he makes himself happy and content, he shares and performs meritorious deeds. And he enjoys those pleasures without greed, without infatuation, without being engrossed, seeing their danger, with wisdom of escape. This, headman, pleasure-seeker is praiseworthy in four respects. In which four respects is he praiseworthy? ‘He seeks wealth righteously, without violence’— in this first respect he is praiseworthy. ‘He makes himself happy and content’— in this second respect he is praiseworthy. ‘He shares and performs meritorious deeds’— in this third respect he is praiseworthy. ‘He enjoys those pleasures without greed, without infatuation, without being engrossed, seeing their danger, with wisdom of escape’— in this fourth respect he is praiseworthy. This, headman, pleasure-seeker is praiseworthy in these four respects. “There are, headman, three ascetics, living a harsh life, existing in the world. Which three? Here, headman, a certain ascetic, living a harsh life, having gone forth from home to homelessness out of faith, thinking: ‘May I attain a wholesome teaching, may I realize a distinction of noble knowledge and vision, beyond human states.’ He torments and afflicts himself, but he does not attain a wholesome teaching, nor does he realize a distinction of noble knowledge and vision, beyond human states. “But here, headman, a certain ascetic, living a harsh life, having gone forth from home to homelessness out of faith, thinking: ‘May I attain a wholesome teaching, may I realize a distinction of noble knowledge and vision, beyond human states.’ He torments and afflicts himself, and indeed he attains a wholesome teaching, but he does not realize a distinction of noble knowledge and vision, beyond human states. “But here, headman, a certain ascetic A harsh ascetic, with faith, has gone forth from home to homelessness – 'May I attain wholesome states, may I realize the noble distinction of knowledge and vision beyond human states.' He torments and afflicts himself, and he attains wholesome states, and he realizes the noble distinction of knowledge and vision beyond human states. "Here, Headman, this ascetic, a harsh ascetic, torments and afflicts himself, but does not attain wholesome states, and does not realize the noble distinction of knowledge and vision beyond human states. This ascetic, Headman, a harsh ascetic, is blameworthy in three respects. In what three respects is he blameworthy? 'He torments and afflicts himself' – in this first respect he is blameworthy. 'He does not attain wholesome states' – in this second respect he is blameworthy. 'He does not realize the noble distinction of knowledge and vision beyond human states' – in this third respect he is blameworthy. This ascetic, Headman, a harsh ascetic, is blameworthy in these three respects. "Here, Headman, this ascetic, a harsh ascetic, torments and afflicts himself, and indeed attains wholesome states, but does not realize the noble distinction of knowledge and vision beyond human states. This ascetic, Headman, a harsh ascetic, is blameworthy in two respects, and praiseworthy in one respect. In what two respects is he blameworthy? 'He torments and afflicts himself' – in this first respect he is blameworthy. 'He does not realize the noble distinction of knowledge and vision beyond human states' – in this second respect he is blameworthy. In what one respect is he praiseworthy? 'He attains wholesome states' – in this one respect he is praiseworthy. This ascetic, Headman, a harsh ascetic, is blameworthy in these two respects, and praiseworthy in this one respect. "Here, Headman, this ascetic, a harsh ascetic, torments and afflicts himself, and attains wholesome states and realizes a distinction of noble knowledge and vision, superior to human states. This, headman, ascetic, harsh-liver, is censurable in one respect, praiseworthy in two respects. In what one respect is he censurable? He torments and afflicts himself. In this one respect he is censurable. In what two respects is he praiseworthy? He attains wholesome states. In this first respect he is praiseworthy. And he realizes a distinction of noble knowledge and vision, superior to human states. In this second respect he is praiseworthy. This, headman, ascetic, harsh-liver, is censurable in this one respect, praiseworthy in these two respects. These three, headman, are directly visible wearings away, timeless, inviting inspection, leading inwards, to be experienced individually by the wise. Which three? When one is impassioned, due to passion, one intends for one's own affliction, one intends for the affliction of others, one intends for the affliction of both. When passion is abandoned, one does not intend for one's own affliction, nor for the affliction of others, nor for the affliction of both. This is a directly visible wearing away, timeless, inviting inspection, leading inwards, to be experienced individually by the wise. When one is hateful, due to hatred, one intends for one's own affliction, one intends for the affliction of others, one intends for the affliction of both. When hatred is abandoned, one does not intend for one's own affliction, nor for the affliction of others, nor for the affliction of both. This is a directly visible wearing away, timeless, inviting inspection, leading inwards, to be experienced individually by the wise. When one is deluded, due to delusion, one intends for one's own affliction, one intends for the affliction of others, one intends for the affliction of both. When delusion is abandoned, one does not intend for one's own affliction, nor for the affliction of others, nor for the affliction of both. This is a directly visible wearing away, timeless, inviting inspection, leading inwards, to be experienced individually by the wise. These, headman, are the three directly visible wearings away, timeless, inviting inspection, leading inwards, to be experienced individually by the wise. When this was said, Rāsiya the headman... He said this to the Blessed One: "Excellent, venerable sir... May the Blessed One remember me as a lay follower, from this day forth, as one who has gone for refuge for life." The Twelfth. 13. The Discourse with Pāṭaliya 365. At one time the Blessed One was dwelling among the Koliyans, in a Koliyan market town named Uttara. Then Pāṭaliya the headman approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Pāṭaliya the headman said this to the Blessed One: "I have heard this, venerable sir: 'The ascetic Gotama knows magic.' Those, venerable sir, who said this: 'The ascetic Gotama knows magic,' were they, venerable sir, speaking in accordance with what the Blessed One has said, and not misrepresenting the Blessed One with what is untrue, and explaining the Dhamma in accordance with the Dhamma, and does no co-dharmic dispute or argument lead to a blameworthy conclusion? For we, venerable sir, do not wish to misrepresent the Blessed One." "Those, headman, who said this: 'The ascetic Gotama knows magic,' they were not speaking in accordance with what I have said, nor were they misrepresenting me with what is untrue, nor were they explaining the Dhamma in accordance with the Dhamma, nor does any co-dharmic dispute or argument lead to a blameworthy conclusion. Indeed, sirs, we do not believe those ascetics and brahmins who say: 'The ascetic Gotama knows magic, the ascetic Gotama is indeed a magician.' For whoever, headman, says this: 'I know magic,' he says this: 'I am a magician.' Such is the Blessed One, such is the Fortunate One." "In that case, headman, I will question you about this; you should answer as you see fit – "What do you think, headman, do you know the Koliyan soldiers with long topknots?" "I do know, venerable sir, the Koliyan soldiers with long topknots." "What do you think, headman, for what purpose are the Koliyan soldiers with long topknots?" "Those, venerable sir, who are Koliyan thieves, they are prevented..." to go, and to carry the Koliyan messages. For this purpose, venerable sir, are the Koliyan soldiers with hanging topknots. What do you think, headman? Do you know these Koliyan soldiers with hanging topknots? Are they virtuous or immoral? I know, venerable sir, the Koliyan soldiers with hanging topknots are immoral, of evil conduct. They are among those in the world who are immoral and of evil conduct. Now, headman, if someone were to say: 'Headman Pāṭaliya knows the Koliyan soldiers with hanging topknots are immoral, of evil conduct. Headman Pāṭaliya himself is immoral, of evil conduct.' Would he be speaking correctly? No, venerable sir! The Koliyan soldiers with hanging topknots are one thing, I am another. The Koliyan soldiers with hanging topknots are of one nature, I am of another nature. Since you, headman, can say: 'Headman Pāṭaliya knows the Koliyan soldiers with hanging topknots are immoral, of evil conduct, but Headman Pāṭaliya is not immoral, of evil conduct.' Why should the Tathāgata not be able to say: 'The Tathāgata knows deception, but the Tathāgata is not a deceiver'? And I, headman, know deception, and I know the result of deception. And I know how a deceiver, after the break-up of the body, after death, reappears in a state of deprivation, a bad destination, a downfall, hell. And I, headman, know the taking of life, and I know the result of taking life. And I know how one who takes life, after the break-up of the body, after death, reappears in a state of deprivation, a bad destination, a downfall, hell. And I, headman, know the taking of what is not given, and I know