[12] **"Who avoids sensual pleasures":** "Who" means: whoever, of whatever sort, however engaged, however circumstanced, of whatever manner, having reached whatever station, endowed with whatever qualities — whether a khattiya, a brāhmaṇa, a vessa, or a sudda; a householder or one gone forth; a deva or a human being. **"Avoids sensual pleasures":** "Sensual pleasures (kāmā)": by way of summary, there are two kinds of sensual pleasures: objective sensuality (vatthukāma) and subjective sensuality (kilesakāma) … These are called objective sensuality … These are called subjective sensuality. **"Avoids sensual pleasures":** one avoids sensual pleasures for two reasons: by suppression (vikkhambhana) or by cutting off (samuccheda).
How does one avoid sensual pleasures by suppression? Seeing that "sensual pleasures are like a skeleton of bones, in the sense of affording little gratification," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like a piece of meat, in the sense of being common to many," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like a grass torch, in the sense of burning," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like a pit of glowing coals, in the sense of great fever," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like a dream, in the sense of appearing but briefly," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like borrowed goods, in the sense of lasting only for a time," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like the fruits of a tree, in the sense of the breaking and shattering [of its branches]," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like a sword and chopping block, in the sense of cutting down," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like a spear and stake, in the sense of piercing through," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like a snake's head, in the sense of being fearful," one avoids sensual pleasures by suppression. Seeing that "sensual pleasures are like a mass of fire, in the sense of scorching like a great fire," one avoids sensual pleasures by suppression.
One developing recollection of the Buddha (buddhānussati) also avoids sensual pleasures by suppression; one developing recollection of the Dhamma (dhammānussati), one developing recollection of the Saṅgha (saṅghānussati), one developing recollection of morality (sīlānussati), one developing recollection of liberality (cāgānussati), one developing recollection of deities (devatānussati), one developing mindfulness of breathing (ānāpānasati), one developing recollection of death (maraṇānussati), one developing mindfulness occupied with the body (kāyagatāsati), one developing recollection of peace (upasamānussati), also avoids sensual pleasures by suppression. One developing the first jhāna also avoids sensual pleasures by suppression; one developing the second jhāna, one developing the third jhāna, one developing the fourth jhāna, one developing the attainment of the Sphere of Infinity of Space (ākāsānañcāyatana), one developing the attainment of the Sphere of Infinity of Consciousness (viññāṇañcāyatana), one developing the attainment of the Sphere of Nothingness (ākiñcaññāyatana), one developing the attainment of the Sphere of Neither Perception Nor Non-Perception (nevasaññānāsaññāyatana), also avoids sensual pleasures by suppression. Thus one avoids sensual pleasures by suppression.
How does one avoid sensual pleasures by cutting off? One developing the Path of Stream-Entry (sotāpattimagga) avoids, by cutting off, those sensual pleasures that lead to the states of deprivation (apāya); one developing the Path of Once-Returning (sakadāgāmimagga) avoids, by cutting off, the coarse sensual pleasures; one developing the Path of Non-Returning (anāgāmimagga) avoids, by cutting off, the subtle sensual pleasures; one developing the Path of Arahantship (arahattamagga) avoids sensual pleasures by cutting off — entirely and in every respect, in every way and altogether, without residue, without remainder. Thus one avoids sensual pleasures by cutting off. Hence, "who avoids sensual pleasures."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.