English
(10) 5. The Chapter on Upāli 1. Discourse on Those Who Enjoy Sensual Pleasures 91. At one time the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then Anāthapiṇḍika the householder approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. To Anāthapiṇḍika the householder, seated to one side, the Blessed One said this: "These ten, householder, are those who enjoy sensual pleasures existing in the world. Which ten? Here, householder, some person who enjoys sensual pleasures seeks wealth unrighteously, with violence. Having sought wealth unrighteously, with violence, he does not make himself happy nor content, nor does he share, nor does he make merit. But here, householder, some person who enjoys sensual pleasures seeks wealth unrighteously, with violence. Having sought wealth unrighteously, with violence, he makes himself happy and content, but he does not share, nor does he make merit. But here, householder, some person who enjoys sensual pleasures seeks wealth unrighteously, with violence. Having sought wealth unrighteously, with violence, he makes himself happy and content, he shares, he makes merit. But here, householder, some person who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both with violence and without violence. Having sought wealth both righteously and unrighteously, both with violence and without violence, he does not make himself happy nor content, nor does he share, nor does he make merit. But here, householder, some person who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both with violence and without violence. Having sought wealth both righteously and unrighteously, both with violence and without violence, he makes himself happy and content, but he does not share, nor does he make merit. But here, householder, some person who enjoys sensual pleasures seeks wealth both righteously and unrighteously, both with violence and without violence. Having sought wealth both righteously and unrighteously, both with violence and without violence, he makes himself happy and content, he shares, he makes merit. But here, householder, householder, some pleasure-seeker seeks wealth by unrighteous means, by violence; having sought wealth by unrighteous means, by violence, he does not make himself happy, nor content, nor share, nor perform meritorious deeds. “Here again, householder, some pleasure-seeker seeks wealth by righteous means, without violence; having sought wealth by righteous means, without violence, he does not make himself happy, nor content, nor share, nor perform meritorious deeds. “Here again, householder, some pleasure-seeker seeks wealth by righteous means, without violence; having sought wealth by righteous means, without violence, he makes himself happy, content, but does not share, nor perform meritorious deeds. “Here again, householder, some pleasure-seeker seeks wealth by righteous means, without violence; having sought wealth by righteous means, without violence, he makes himself happy, content, shares, performs meritorious deeds. But he consumes those possessions clinging to them, infatuated with them, attached to them, not seeing their danger, without wisdom of escape. “Here again, householder, some pleasure-seeker seeks wealth by righteous means, without violence; having sought wealth by righteous means, without violence, he makes himself happy, content, shares, performs meritorious deeds. And he consumes those possessions without clinging, without infatuation, without attachment, seeing their danger, with wisdom of escape. “Among these, householder, the pleasure-seeker who seeks wealth by unrighteous means, by violence, having sought wealth by unrighteous means, by violence, does not make himself happy, nor content, nor share, nor perform meritorious deeds— this pleasure-seeker, householder, is censurable in three ways. ‘He seeks wealth by unrighteous means, by violence’— by this first way he is censurable. ‘He does not make himself happy, nor content’— by this second way he is censurable. ‘He does not share, nor perform meritorious deeds’— by this third way he is censurable. This pleasure-seeker, householder, is censurable in these three ways. “Among these, householder, the pleasure-seeker who seeks wealth by unrighteous means, by violence, having sought wealth by unrighteous means, by violence, makes himself happy, content, but does not share, nor perform meritorious deeds— This, householder, pleasure-seeker is blameworthy in two ways, praiseworthy in one way. 'He seeks wealth unrighteously, by force,' by this first point, he is blameworthy. 'He makes himself happy and nourished,' by this one point, he is praiseworthy. 'He does not share, does not make merit,' by this second point, he is blameworthy. This, householder, pleasure-seeker is blameworthy in these two ways, praiseworthy in this one way. Now, householder, as for the pleasure-seeker who seeks wealth unrighteously, by force, and having sought wealth unrighteously, by force, makes himself happy and nourished, shares, and makes merit, this, householder, pleasure-seeker is blameworthy in one way, praiseworthy in two ways. 'He seeks wealth unrighteously, by force,' by this one point, he is blameworthy. 'He makes himself happy and nourished,' by this first point, he is praiseworthy. 'He shares, makes merit,' by this second point, he is praiseworthy. This, householder, pleasure-seeker is blameworthy in this one way, praiseworthy in these two ways. Now, householder, as for the pleasure-seeker who seeks wealth both righteously and unrighteously, both by force and without force, and having sought wealth both righteously and unrighteously, both by force and without force, does not make himself happy or nourished, does not share, does not make merit, this, householder, pleasure-seeker is praiseworthy in one way, blameworthy in three ways. 'He seeks wealth righteously, without force,' by this one point, he is praiseworthy. 'He seeks wealth unrighteously, by force,' by this first point, he is blameworthy. 'He does not make himself happy or nourished,' by this second point, he is blameworthy. 'He does not share, does not make merit,' by this third point, he is blameworthy. This, householder, pleasure-seeker is praiseworthy in this one way, blameworthy in these three ways. Now, householder, as for the pleasure-seeker who seeks wealth both righteously and unrighteously, both by force by force and without force, having sought wealth by righteous and unrighteous means, by force and without force, he makes himself happy and gratified, he does not share, he does not do meritorious deeds. This, householder, pleasure-seeker is praised in two ways, is blamed in two ways. "He seeks wealth by righteous means, without force" – by this first way, he is praised. "He seeks wealth by unrighteous means, by force" – by this first way, he is blamed. "He makes himself happy and gratified" – by this second way, he is praised. "He does not share, he does not do meritorious deeds" – by this second way, he is blamed. This, householder, pleasure-seeker is praised in these two ways, is blamed in these two ways. Now, householder, as to this pleasure-seeker who seeks wealth by righteous and unrighteous means, by force and without force, having sought wealth by righteous and unrighteous means, by force and without force, he makes himself happy and gratified, he shares, he does meritorious deeds. This, householder, pleasure-seeker is praised in three ways, is blamed in one way. "He seeks wealth by righteous means, without force" – by this first way, he is praised. "He seeks wealth by unrighteous means, by force" – by this one way, he is blamed. "He makes himself happy and gratified" – by this second way, he is praised. "He shares, he does meritorious deeds" – by this third way, he is praised. This, householder, pleasure-seeker is praised in these three ways, is blamed in this one way. Now, householder, as to this pleasure-seeker who seeks wealth by righteous means, without force, having sought wealth by righteous means, without force, he does not make himself happy, he does not gratify, he does not share, he does not do meritorious deeds. This, householder, pleasure-seeker is praised in one way, is blamed in two ways. "He seeks wealth by righteous means, without force" – by this one way, he is praised. "He does not make himself happy, he does not gratify" – by this first way, he is blamed. "He does not share, he does not do meritorious deeds" – does not perform (merit), by this second point, he is blameworthy. This, householder, pleasure-seeker, by this one point, he is praiseworthy, by these two points, he is blameworthy. Here, householder, as to this pleasure-seeker who seeks wealth righteously, without violence, having sought wealth righteously, without violence, he makes himself happy and satisfied, he does not share, he does not perform merit. This, householder, pleasure-seeker, by two points he is praiseworthy, by one point he is blameworthy. ‘He seeks wealth righteously, without violence,’ by this first point, he is praiseworthy. ‘He makes himself happy and satisfied,’ by this second point, he is praiseworthy. ‘He does not share, he does not perform merit,’ by this one point, he is blameworthy. This, householder, pleasure-seeker, by these two points he is praiseworthy, by this one point he is blameworthy. Here, householder, as to this pleasure-seeker who seeks wealth righteously, without violence, having sought wealth righteously, without violence, he makes himself happy and satisfied, he shares, he performs merit, but he consumes those possessions, attached, infatuated, engrossed, not seeing the danger, without wisdom of escape. This, householder, pleasure-seeker, by three points he is praiseworthy, by one point he is blameworthy. ‘He seeks wealth righteously, without violence,’