I would like to add something. As long as we are not sotāpanna, 99% of our actions have the potential to bring us into one of the 4 apayas. An ariyas up to the Sakadāgāmi stage can still enjoy the pleasures of this world without ever committing immoral acts to maintain them. I remember the story of two brothers Sakadāgāmis Isidatta and Purāṇa. Purāṇa’s daughter said that her father renounced all sexual acts, but her uncle Isidatta continued to have sexual relations. She explains that she is confused. “How can the chaste and the unchaste have the same realization?” It would be better if Sir Lal or someone would look at this sutta and explain it to make it clearer. I think that can help explain this discussion in some sense.
“Honorable Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?
“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ.
My father Purāṇa was celibate, set apart, avoiding the vulgar act of sex.
Pitā me, bhante, purāṇo brahmacārī hoti ārācārī virato methunā gāmadhammā.
When he passed away the Buddha declared that, since he was a once-returner, he was reborn in the host of joyful gods.
So kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.
But my uncle Isidatta was not celibate; he lived content with his wife.
Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho.
When he passed away the Buddha also declared that, since he was a once-returner, he was reborn in the host of joyful gods.
Sopi kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti.
How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?”
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti?