Heap
Rāsiya (SN 42.12)
1. At one time the Blessed One was living in the hamlet named Uruwelakappa of the Malatas.
2. Then Gāmaṇi Rāsiyo approached the Blessed One worshipped and sat on a side.
3. Sitting Gāmaṇi Rāsiya said to the Blessed One: “Venerable sir, I heard it said that the recluse Gotama insults and blames all religious austerities and in a certain way blames, doing religious austerities as leading a life of unpleasantness. Venerable sir, how far are these, words of the Blessed One and how far are they blameful and not in accordance with the Teaching?”
“Gāmaṇi, those who said `the recluse Gotama insults and blames all religious austerities and in a certain way blames, doing religious austerities as leading a life of unpleasantness' do not say what I said and they falsely blame me saying what I did not say.
4. “Gāmaṇi, these two are the extremes, that the one gone forth should not follow, such as the extreme of enjoying the five strands of sense pleasures that is low, vile of the ordinary man, unpleasant not noble, not conducive to welfare and the extreme of penalizing the self to the highest degree, it is unpleasant not noble, not conducive to welfare. Gāmaṇi, not coming to either of these extremes the Thus Gone One realized the middle path that conduces to right insight and knowledge, appeasement and special knowledge and extinction
5. “Gāmaṇi, what is that middle path that conduces to right insight and knowledge, appeasement, special knowledge and extinction? It is this same Noble Eightfold Path consisting of right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Gāmaṇi, this middle path conduces to right insight and knowledge, appeasement, special knowledge and extinction .
6. “Gāmaṇi, in the world there are three who enjoy sensual pleasures What three?
- I I-
(i).
7. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by unrighteous and forceful means. With that wealth he does not please himself share with others or do merit.
(ii)
8. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by unrighteous and forceful means. With that wealth he pleases himself, does not share with others and do merit.
(iii)
9. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by unrighteous and forceful means. With that wealth he pleases himself, shares with others and does merit forcefully.
(iv)
10. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous and unrighteous means by forceful and non forceful means. With that wealth he does not please himself, share with others or do merit forcefully or non-forcefully.
(v)
11. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous and unrighteous means by forceful and non forceful means. With that wealth he pleases himself, does not share with others and does not do merit, forcefully or non-forcefully.
(vi)
12. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous and unrighteous means by forceful and non forceful means. With that wealth he pleases himself, shares with others and does merit, forcefully or non-forcefully.
(vii)
13. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous means and non forceful means. With that wealth he does not please himself, share with others or do merit.
(viii)
14. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous means and non forceful means. With that wealth he pleases himself without force does not share with others or do merit.
(ix)
15. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous means and non forceful means. With that wealth he pleases himself, shares with others and does merit, he is greedy, infatuated and not innocent about that wealth and he partakes it not seeing the danger and not wise about the escape from it.
(x)
16. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous means and non forceful means. With that wealth he pleases himself, shares with others and does merit, not greedy, not infatuated and innocent about that wealth he partakes it seeing the danger and wise about the escape from it.
-III-
(i)
17. “There, Gāmaṇi, the one partaking sensuality amassing wealth by unrighteous and forceful means who with that wealth does not please himself, does not share with others and does not do merit, is blamed on three counts. What three? Amasses wealth unrighteously and forcefully this is the first blame. Does not please himself, this is the second blame. Does not share and do merit, this is the third blame.
“Gāmaṇi, this one partaking sensuality is blamed for these three counts.
(ii)
18. “There, Gāmaṇi, the one partaking sensuality amassing.wealth by unrighteous and forceful means who with that wealth pleases himself, does not share with others and do merit, is blamed on two counts and praised on one count. On what two counts is he blamed? Amasses wealth unrighteously and forcefully this is the first blame. Does not share and do merit, this is the second blame. On what count is he praised? He is praised for one count, pleasing himself.
“Gāmaṇi, this one partaking sensuality is blamed for these two counts and praised for one count.
(iii)
19. “There, Gāmaṇi, the one partaking sensuality amassing wealth by unrighteous and forceful means who with that wealth pleases himself, shares with others and does merit forcefully is blamed on one count and praised on two counts. On what is he blamed? Amasses wealth unrighteously and forcefully, on this one count he is blamed. He is praised for pleasing himself, this is the first and for sharing with others and doing merit. This is the second.
“Gāmaṇi, this one partaking sensuality is blamed for this one count and praised for these two counts.
(iv)
20. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous and unrighteous means by forceful and non forceful means, who with that wealth does not please himself, share with others or do merit forcefully or non-forcefully, is praised on one count and blamed on three counts. On what one count is he praised? Amasses wealth righteously and non-forcefully, on this one count he is praised. On what three counts is he blamed? Amasses wealth unrighteously and forcefully this is the first blame. He does not please himself, this is the second blame and the third blame is not sharing and doing merit.
“Gāmaṇi, this one partaking sensuality is praised for this one and blamed for these three counts.
(v)
21. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous and unrighteous means by forceful and non forceful means who with that wealth pleases himself, does not share with others and does not do merit, forcefully or non-forcefully, is praised on two counts and blamed on two counts. On what two counts is he praised? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself this is the second praise. On what two counts is he blamed? Amasses wealth unrighteously and forcefully this is the first blame. Does not share and do merit, this is the second blame.
“Gāmaṇi, this one partaking sensuality is praised for these two counts and blamed for these two counts.
(vi)
22. “There, Gāmaṇi, the one partaking sensuality, amassing wealth by righteous and unrighteous means by forceful and non forceful means, who with that wealth pleases himself, shares with others and does merit, forcefully or non-forcefully, is praised on three counts and blamed on one count. On what three counts is he praised? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself, this is the second praise. He shares and does merit, this is the third praise. On what one count is he blamed? Amasses wealth unrighteously and forcefully this is the one blame.
“Gāmaṇi, this one partaking sensuality is praised for these three counts and blamed on one count.
(vii)
23. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous means and non forceful means who with that wealth does not please himself, share with others or do merit, is praised on one count and praised on two counts. On what one count is he praised? Amasses wealth righteously and non-forcefully this is the one praise. On what two counts is he blamed? He does not please himself this is the first blame and does not share and do merit, this is the second blame.
“Gāmaṇi, this one partaking sensuality is praised on one count and blamed on two counts.
(viii)
24. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous means and non forceful means, who with that wealth pleases himself without force, does not share with others or do merit, is praised on two counts and blamed on one count. On what two counts is he praised? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself this is the second praise. On what one count is he blamed? He does not share with others and do merit. On this one count he is blamed.
“Gāmaṇi, this one partaking sensuality is praised for these two counts and blamed on this one count.
(ix)
25. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous means and non forceful means who with that wealth pleases himself, shares with others and does merit, is greedy, infatuated and not innocent about that wealth and partakes it not seeing the danger and not wise about the escape from it, is praised on three counts and blamed on one count. On what three counts is he praised? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself this is the second praise. He shares and does merit, this is the third praise. On what one count is he blamed? He is greedy, infatuated and not innocent about that wealth and partakes it not seeing the danger and not wise about the escape from it. On this one count his blamed.
“Gāmaṇi, this one partaking sensuality is praised for these three counts and blamed on this one count.
(x)
26. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous means and non forceful means, who with that wealth pleases himself, shares with others and does merit, not greedy, not infatuated and innocent about that wealth he partakes it seeing the danger and wise about the escape from it. Gāmaṇi, this one partaking sensuality is praised for these four counts. What four? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself this is the second praise. He shares and does merit, this is the third praise. He is not greedy, not infatuated, innocent about that wealth and partakes it seeing the danger and wise about the escape from it. This is the fourth praise.
“Gāmaṇi, this one partaking sensuality is praised for these four counts.
-IV-
27. “Gāmaṇi, there are three, doing hard religious austerities in the world. What three?
(i)
28. “Here, Gāmaṇi, a certain one, practicing religious austerities leaves home and goes forth out of faith thinking there is a lot of merit to be done, a lot to be attained above human to realize the exceptional, noble ones' vision and knowledge. He torments and tortures himself, does not attain merit or anything above human; the exceptional noble ones' vision and knowledge.
(ii)
29. “Here, Gāmaṇi, a certain one practicing religious austerities leaves home and goes forth out of faith thinking there is a lot of merit to be done, a lot to be done to realize the exceptional, noble ones' vision and knowledge. He torments and tortures himself, attains merit not the exceptional noble ones' vision and knowledge.
(iii)
30. “Here, Gāmaṇi, a certain one practicing religious austerities leaves home and goes forth out of faith thinking there is a lot of merit to be done, a lot to be done to attain the exceptional, noble ones' vision and knowledge. He torments and tortures himself, attains merit and realizes the exceptional noble ones' vision and knowledge.
-V-
(i)
31. “There, Gāmaṇi, the one practicing religious austerities tormenting and torturing his self, does not attain merit, or something above human; the exceptional noble ones' vision and knowledge, is blamed on three counts. Tormenting and torturing his self is the first blame. Not attaining merit is the second blame. Not attaining anything above human, the exceptional noble ones' vision and knowledge is the third blame.
“Gāmaṇi, this one practicing religious austerities is blamed on these three counts.
(ii)
32. “Ṭhere, Gāmaṇi, the one practicing religious austerities tormenting and torturing his self, attains merit and does not attain something above human; the exceptional noble ones' vision and knowledge, is blamed on two counts and praised on one count. Tormenting and torturing his self is the first blame. Not attaining anything above human, the exceptional noble ones' vision and knowledge is the scond blame. ÿe is praised on one count it's for attaining merit.
“Gāmaṇi, this one practicing religious austerities is blamed on these two counts and praised on this one count.
(iii)
33 There, Gāmaṇi, the one practicing religious austerities tormenting and torturing his self attains merit, and attains something above human; the exceptional noble ones' vision and knowledge, is blamed on one count and praised on two counts. On what is he blamed? Tormenting and torturing the self is the one blame for him. For attaining merit he is praised, this is the first praise. For attaining something above human, the exceptional noble ones' vision and knowledge is the second praise.
“Gāmaṇi, this one practicing religious austerities is blamed on this one count and praised on these two counts.
-VI-
34. “Gāmaṇi, these three, here and now cause decay, time does not matter, invite inspection, lead inwards and are to be realized by the wise by themselves. What three?
(i)
35. “Someone attached to greed, for the reason of greed thinks to trouble himself, to trouble others and to trouble both, when greed is dispelled he does not think to trouble himself, others or either, it here and now causes decay, time does not matter, invites inspection, leads inwards and is to be realized by the wise by themselves.
(ii)
36. “Someone attached to hate, for the reason of hate thinks to trouble himself, to trouble others and to trouble both, when hate is dispelled he does not think to trouble himself, others or either, it here and now causes decay, time does not matter, invites inspection, leads inwards and is to be realized by the wise by themselves.
(iii)
37. “Someone attached to delusion, for the reason of delusion thinks to trouble himself, to trouble others and to trouble both, when delusion is dispelled he does not think to trouble himself, others or either, it here and now causes decay, time does not matter, invites inspection, leads inwards and is to be realized by the wise by themselves.
38. “When this was said Gāmaṇi Rāsiya said: “Venerable sir, now I understand, it is like something overturned is put upright, something covered is made manifest, as though the way was shown when someone has lost his way, as though an oil lamp is lighted for the darkness, for those who have sight to see forms. In this manner the Blessed One has explained the Teaching in many ways. Now I take refuge in the Blessed One. Remember me as a lay disciple who has taken refuge until I live.”
2. Then Gāmaṇi Rāsiyo approached the Blessed One worshipped and sat on a side.
3. Sitting Gāmaṇi Rāsiya said to the Blessed One: “Venerable sir, I heard it said that the recluse Gotama insults and blames all religious austerities and in a certain way blames, doing religious austerities as leading a life of unpleasantness. Venerable sir, how far are these, words of the Blessed One and how far are they blameful and not in accordance with the Teaching?”
“Gāmaṇi, those who said `the recluse Gotama insults and blames all religious austerities and in a certain way blames, doing religious austerities as leading a life of unpleasantness' do not say what I said and they falsely blame me saying what I did not say.
4. “Gāmaṇi, these two are the extremes, that the one gone forth should not follow, such as the extreme of enjoying the five strands of sense pleasures that is low, vile of the ordinary man, unpleasant not noble, not conducive to welfare and the extreme of penalizing the self to the highest degree, it is unpleasant not noble, not conducive to welfare. Gāmaṇi, not coming to either of these extremes the Thus Gone One realized the middle path that conduces to right insight and knowledge, appeasement and special knowledge and extinction
5. “Gāmaṇi, what is that middle path that conduces to right insight and knowledge, appeasement, special knowledge and extinction? It is this same Noble Eightfold Path consisting of right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration. Gāmaṇi, this middle path conduces to right insight and knowledge, appeasement, special knowledge and extinction .
6. “Gāmaṇi, in the world there are three who enjoy sensual pleasures What three?
- I I-
(i).
7. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by unrighteous and forceful means. With that wealth he does not please himself share with others or do merit.
(ii)
8. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by unrighteous and forceful means. With that wealth he pleases himself, does not share with others and do merit.
(iii)
9. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by unrighteous and forceful means. With that wealth he pleases himself, shares with others and does merit forcefully.
(iv)
10. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous and unrighteous means by forceful and non forceful means. With that wealth he does not please himself, share with others or do merit forcefully or non-forcefully.
(v)
11. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous and unrighteous means by forceful and non forceful means. With that wealth he pleases himself, does not share with others and does not do merit, forcefully or non-forcefully.
(vi)
12. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous and unrighteous means by forceful and non forceful means. With that wealth he pleases himself, shares with others and does merit, forcefully or non-forcefully.
(vii)
13. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous means and non forceful means. With that wealth he does not please himself, share with others or do merit.
(viii)
14. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous means and non forceful means. With that wealth he pleases himself without force does not share with others or do merit.
(ix)
15. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous means and non forceful means. With that wealth he pleases himself, shares with others and does merit, he is greedy, infatuated and not innocent about that wealth and he partakes it not seeing the danger and not wise about the escape from it.
(x)
16. “Here, Gāmaṇi, a certain one partaking sensuality amasses wealth by righteous means and non forceful means. With that wealth he pleases himself, shares with others and does merit, not greedy, not infatuated and innocent about that wealth he partakes it seeing the danger and wise about the escape from it.
-III-
(i)
17. “There, Gāmaṇi, the one partaking sensuality amassing wealth by unrighteous and forceful means who with that wealth does not please himself, does not share with others and does not do merit, is blamed on three counts. What three? Amasses wealth unrighteously and forcefully this is the first blame. Does not please himself, this is the second blame. Does not share and do merit, this is the third blame.
“Gāmaṇi, this one partaking sensuality is blamed for these three counts.
(ii)
18. “There, Gāmaṇi, the one partaking sensuality amassing.wealth by unrighteous and forceful means who with that wealth pleases himself, does not share with others and do merit, is blamed on two counts and praised on one count. On what two counts is he blamed? Amasses wealth unrighteously and forcefully this is the first blame. Does not share and do merit, this is the second blame. On what count is he praised? He is praised for one count, pleasing himself.
“Gāmaṇi, this one partaking sensuality is blamed for these two counts and praised for one count.
(iii)
19. “There, Gāmaṇi, the one partaking sensuality amassing wealth by unrighteous and forceful means who with that wealth pleases himself, shares with others and does merit forcefully is blamed on one count and praised on two counts. On what is he blamed? Amasses wealth unrighteously and forcefully, on this one count he is blamed. He is praised for pleasing himself, this is the first and for sharing with others and doing merit. This is the second.
“Gāmaṇi, this one partaking sensuality is blamed for this one count and praised for these two counts.
(iv)
20. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous and unrighteous means by forceful and non forceful means, who with that wealth does not please himself, share with others or do merit forcefully or non-forcefully, is praised on one count and blamed on three counts. On what one count is he praised? Amasses wealth righteously and non-forcefully, on this one count he is praised. On what three counts is he blamed? Amasses wealth unrighteously and forcefully this is the first blame. He does not please himself, this is the second blame and the third blame is not sharing and doing merit.
“Gāmaṇi, this one partaking sensuality is praised for this one and blamed for these three counts.
(v)
21. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous and unrighteous means by forceful and non forceful means who with that wealth pleases himself, does not share with others and does not do merit, forcefully or non-forcefully, is praised on two counts and blamed on two counts. On what two counts is he praised? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself this is the second praise. On what two counts is he blamed? Amasses wealth unrighteously and forcefully this is the first blame. Does not share and do merit, this is the second blame.
“Gāmaṇi, this one partaking sensuality is praised for these two counts and blamed for these two counts.
(vi)
22. “There, Gāmaṇi, the one partaking sensuality, amassing wealth by righteous and unrighteous means by forceful and non forceful means, who with that wealth pleases himself, shares with others and does merit, forcefully or non-forcefully, is praised on three counts and blamed on one count. On what three counts is he praised? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself, this is the second praise. He shares and does merit, this is the third praise. On what one count is he blamed? Amasses wealth unrighteously and forcefully this is the one blame.
“Gāmaṇi, this one partaking sensuality is praised for these three counts and blamed on one count.
(vii)
23. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous means and non forceful means who with that wealth does not please himself, share with others or do merit, is praised on one count and praised on two counts. On what one count is he praised? Amasses wealth righteously and non-forcefully this is the one praise. On what two counts is he blamed? He does not please himself this is the first blame and does not share and do merit, this is the second blame.
“Gāmaṇi, this one partaking sensuality is praised on one count and blamed on two counts.
(viii)
24. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous means and non forceful means, who with that wealth pleases himself without force, does not share with others or do merit, is praised on two counts and blamed on one count. On what two counts is he praised? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself this is the second praise. On what one count is he blamed? He does not share with others and do merit. On this one count he is blamed.
“Gāmaṇi, this one partaking sensuality is praised for these two counts and blamed on this one count.
(ix)
25. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous means and non forceful means who with that wealth pleases himself, shares with others and does merit, is greedy, infatuated and not innocent about that wealth and partakes it not seeing the danger and not wise about the escape from it, is praised on three counts and blamed on one count. On what three counts is he praised? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself this is the second praise. He shares and does merit, this is the third praise. On what one count is he blamed? He is greedy, infatuated and not innocent about that wealth and partakes it not seeing the danger and not wise about the escape from it. On this one count his blamed.
“Gāmaṇi, this one partaking sensuality is praised for these three counts and blamed on this one count.
(x)
26. “There, Gāmaṇi, the one partaking sensuality amassing wealth by righteous means and non forceful means, who with that wealth pleases himself, shares with others and does merit, not greedy, not infatuated and innocent about that wealth he partakes it seeing the danger and wise about the escape from it. Gāmaṇi, this one partaking sensuality is praised for these four counts. What four? Amasses wealth righteously and non-forcefully this is the first praise. He pleases himself this is the second praise. He shares and does merit, this is the third praise. He is not greedy, not infatuated, innocent about that wealth and partakes it seeing the danger and wise about the escape from it. This is the fourth praise.
“Gāmaṇi, this one partaking sensuality is praised for these four counts.
-IV-
27. “Gāmaṇi, there are three, doing hard religious austerities in the world. What three?
(i)
28. “Here, Gāmaṇi, a certain one, practicing religious austerities leaves home and goes forth out of faith thinking there is a lot of merit to be done, a lot to be attained above human to realize the exceptional, noble ones' vision and knowledge. He torments and tortures himself, does not attain merit or anything above human; the exceptional noble ones' vision and knowledge.
(ii)
29. “Here, Gāmaṇi, a certain one practicing religious austerities leaves home and goes forth out of faith thinking there is a lot of merit to be done, a lot to be done to realize the exceptional, noble ones' vision and knowledge. He torments and tortures himself, attains merit not the exceptional noble ones' vision and knowledge.
(iii)
30. “Here, Gāmaṇi, a certain one practicing religious austerities leaves home and goes forth out of faith thinking there is a lot of merit to be done, a lot to be done to attain the exceptional, noble ones' vision and knowledge. He torments and tortures himself, attains merit and realizes the exceptional noble ones' vision and knowledge.
-V-
(i)
31. “There, Gāmaṇi, the one practicing religious austerities tormenting and torturing his self, does not attain merit, or something above human; the exceptional noble ones' vision and knowledge, is blamed on three counts. Tormenting and torturing his self is the first blame. Not attaining merit is the second blame. Not attaining anything above human, the exceptional noble ones' vision and knowledge is the third blame.
“Gāmaṇi, this one practicing religious austerities is blamed on these three counts.
(ii)
32. “Ṭhere, Gāmaṇi, the one practicing religious austerities tormenting and torturing his self, attains merit and does not attain something above human; the exceptional noble ones' vision and knowledge, is blamed on two counts and praised on one count. Tormenting and torturing his self is the first blame. Not attaining anything above human, the exceptional noble ones' vision and knowledge is the scond blame. ÿe is praised on one count it's for attaining merit.
“Gāmaṇi, this one practicing religious austerities is blamed on these two counts and praised on this one count.
(iii)
33 There, Gāmaṇi, the one practicing religious austerities tormenting and torturing his self attains merit, and attains something above human; the exceptional noble ones' vision and knowledge, is blamed on one count and praised on two counts. On what is he blamed? Tormenting and torturing the self is the one blame for him. For attaining merit he is praised, this is the first praise. For attaining something above human, the exceptional noble ones' vision and knowledge is the second praise.
“Gāmaṇi, this one practicing religious austerities is blamed on this one count and praised on these two counts.
-VI-
34. “Gāmaṇi, these three, here and now cause decay, time does not matter, invite inspection, lead inwards and are to be realized by the wise by themselves. What three?
(i)
35. “Someone attached to greed, for the reason of greed thinks to trouble himself, to trouble others and to trouble both, when greed is dispelled he does not think to trouble himself, others or either, it here and now causes decay, time does not matter, invites inspection, leads inwards and is to be realized by the wise by themselves.
(ii)
36. “Someone attached to hate, for the reason of hate thinks to trouble himself, to trouble others and to trouble both, when hate is dispelled he does not think to trouble himself, others or either, it here and now causes decay, time does not matter, invites inspection, leads inwards and is to be realized by the wise by themselves.
(iii)
37. “Someone attached to delusion, for the reason of delusion thinks to trouble himself, to trouble others and to trouble both, when delusion is dispelled he does not think to trouble himself, others or either, it here and now causes decay, time does not matter, invites inspection, leads inwards and is to be realized by the wise by themselves.
38. “When this was said Gāmaṇi Rāsiya said: “Venerable sir, now I understand, it is like something overturned is put upright, something covered is made manifest, as though the way was shown when someone has lost his way, as though an oil lamp is lighted for the darkness, for those who have sight to see forms. In this manner the Blessed One has explained the Teaching in many ways. Now I take refuge in the Blessed One. Remember me as a lay disciple who has taken refuge until I live.”
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