ļ»æ
4šāø CattÄri Ariya-saccaį¹ åč諦
ļ»ækÄma 1 ā šš KÄma-vitakka, kÄma-chanda, kÄma and rÄga in general
kÄma 1.1 ā passages that are particularly important:
kÄma 1.2 ā other noteworthy sutta passages
kÄma 1.3 ā vinaya passages
kÄma 1.4 ā kÄma similes
kÄma 2 ā It's only as hard as you make it: Tools to destroy lust
kÄma 2.20 ā Donāt fall for the FIB
kÄma 2.21 ā BIF the FIB
kÄma 2.21.1 ā Ajahn Chah simile of nostril
kÄma 3 ā Dictionary Definitions
kÄma 3.1 ā PED
kÄma 3.2 ā CPD
kÄma 3.3 ā āsensualā (oxford)
kÄma 4 ā Comprehensive gloss of viviccāeva kÄmehi from STED 1st JhÄna
kÄma 4.1 ā ā
EBT gloss of viviccāeva kÄmehi
kÄma 4.2 ā ā
LBT gloss of viviccāeva kÄmehi
kÄma 4.9 ā ā heretical views on viviccāeva kÄmehi
kÄma 4.9.3 ā āAjahns Brahm, Brahmali, Sunyo on kÄmehi in J1
kÄma 5 ā Misc.
kÄma 100 ā commentary
kÄma 999 ā Bookmarks of interest
kÄma 999.9 ā TOC permalinks
šCatalogues of kÄmo/kÄmÄ/kÄmaguį¹Ä
ļ»æ
kÄma šš
1 – šš KÄma-vitakka, kÄma-chanda, kÄma and rÄga in general
1.1 – passages that are particularly important:
MN 14: even though a disciple see with wisdom that sensual pleasures are dangerous and unsatisfying, until they have the pleasure of jhÄnas, they are still tempted by coarse sensual pleasures.
SN 8.4: Ananda gives main tool kit for dealing with sexual lust
AN 7.51 exercising to get strong and healthy can build up a sense of masculinity and increase desire to bond with the feminine (and vice versa for women to men).
AN 1.1 through
AN 1.10 thereās a good reason why these are the very first suttas in the AN collection.
1.2 – other noteworthy sutta passages
excerpts from these:
AN 2.61 women die without getting enough sex
AN 5.229 women are frightening and treacherous, like snake
AN 5.230 women are angry, hostile, venomous, like snake
AN 7.50 seven ways celibacy is impure
AN 7.51 man focused on developing masculinity feeds desire for sex and women
AN 8.17 ways a woman binds a man
AN 8.18 ways a man binds a woman
MN 14 higher pleasures to replace sensuality
MN 36 buddha boy recalling first jhana
MN 100 remembering first jhana as boy
MN 99 pÄ«ti of jhÄna is not kÄmehi
MN 85 Buddha boy realizes first jhana no reason to fear pleasure
MN 75 jhana even better than heavenly pleasure
AN 2.61 women die without getting enough sex
AN 2.61
āMendicants, females die without getting enough of two things. |
āDvinnaį¹ dhammÄnaį¹, bhikkhave, atitto appaį¹ivÄno mÄtugÄmo kÄlaį¹ karoti. |
What two? |
Katamesaį¹ dvinnaį¹? |
Sexual intercourse and giving birth. |
MethunasamÄpattiyÄ ca vijÄyanassa ca. |
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AN 5.229 women are frightening and treacherous, like snake
AN 5.229 Black Snakes (1st) 229. Paį¹hamakaį¹hasappasutta
Ime kho, bhikkhave, paƱca ÄdÄ«navÄ kaį¹hasappe. |
These are the five dangers of a black snake. |
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Evamevaį¹ kho, bhikkhave, paƱcime ÄdÄ«navÄ mÄtugÄme. |
In the same way there are five drawbacks of a female. |
Katame paƱca? |
What five? |
Asuci, duggandho, sabhÄ«ru, sappaį¹ibhayo, mittadubbhÄ«. |
Sheās filthy, stinking, cowardly, frightening, and treacherous. |
Ime kho, bhikkhave, paƱca ÄdÄ«navÄ mÄtugÄmeāti. |
These are the five drawbacks of a female.ā |
AN 5.230 women are angry, hostile, venomous, like snake
AN 5.230 Black Snakes (2nd) 230. Dutiyakaį¹hasappasutta
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Ime kho, bhikkhave, paƱca ÄdÄ«navÄ kaį¹hasappe. |
These are the five dangers of a black snake. |
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Evamevaį¹ kho, bhikkhave, paƱcime ÄdÄ«navÄ mÄtugÄme. |
In the same way there are five drawbacks of a female. |
Katame paƱca? |
What five? |
Kodhano, upanÄhÄ«, ghoraviso, dujjivho, mittadubbhÄ«. |
Sheās angry, hostile, venomous, fork-tongued, and treacherous. |
Tatridaį¹, bhikkhave, mÄtugÄmassa ghoravisatÄ— |
This is a femaleās venom: |
yebhuyyena, bhikkhave, mÄtugÄmo tibbarÄgo. |
usually sheās very lustful. |
Tatridaį¹, bhikkhave, mÄtugÄmassa dujjivhatÄ— |
This is a femaleās forked tongue: |
yebhuyyena, bhikkhave, mÄtugÄmo pisuį¹avÄco. |
usually she speaks divisively. |
Tatridaį¹, bhikkhave, mÄtugÄmassa mittadubbhitÄ— |
This is a femaleās treachery: |
yebhuyyena, bhikkhave, mÄtugÄmo aticÄrinÄ«. |
usually sheās an adulteress. |
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AN 7.50 seven ways celibacy is impure
AN 7.50
āIdha, brÄhmaį¹a, ekacco samaį¹o vÄ brÄhmaį¹o vÄ sammÄ brahmacÄrÄ« paį¹ijÄnamÄno na heva kho mÄtugÄmena saddhiį¹ dvayaį¹dvayasamÄpattiį¹ samÄpajjati; |
āFirstly, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. |
api ca kho mÄtugÄmassa ucchÄdanaparimaddananhÄpanasambÄhanaį¹ sÄdiyati. |
However, they consent to being anointed, massaged, bathed, and rubbed by a female. |
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AN 7.51 man focused on developing masculinity feeds desire for sex and women
AN 7.51
Puriso, bhikkhave, ajjhattaį¹ purisindriyaį¹ manasi karoti— |
A man focusses on his own masculinity: |
purisakuttaį¹ purisÄkappaį¹ purisavidhaį¹ purisacchandaį¹ purisassaraį¹ purisÄlaį¹
kÄraį¹. |
his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. |
So tattha rajjati tatrÄbhiramati. |
Heās stimulated by this and takes pleasure in it. |
So tattha ratto tatrÄbhirato bahiddhÄ itthindriyaį¹ manasi karoti— |
So he focusses on the femininity of others: |
itthikuttaį¹ itthÄkappaį¹ itthividhaį¹ itthicchandaį¹ itthissaraį¹ itthÄlaį¹
kÄraį¹. |
feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. |
So tattha rajjati tatrÄbhiramati. |
Heās stimulated by this and takes pleasure in it. |
So tattha ratto tatrÄbhirato bahiddhÄ saį¹yogaį¹ Äkaį¹
khati. |
So he desires to bond with another. |
YaƱcassa saį¹yogapaccayÄ uppajjati sukhaį¹ somanassaį¹ taƱca Äkaį¹
khati. |
And he desires the pleasure and happiness that comes from such a bond. |
Purisatte, bhikkhave, abhiratÄ sattÄ itthÄ«su saį¹yogaį¹ gatÄ. |
Sentient beings who are attached to their masculinity are bound to women. |
Evaį¹ kho, bhikkhave, puriso purisattaį¹ nÄtivattati. |
This is how a man does not transcend his masculinity. |
Evaį¹ kho, bhikkhave, saį¹yogo hoti. |
This is how one is bound. |
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AN 8.17 ways a woman binds a man
AN 8.17
1. (by) crying, monks, (a) woman {binds} man; |
ruį¹į¹ena, bhikkhave, itthÄ« purisaį¹ bandhati; |
2. (by) smiling-or-laughing, monks, (a) woman {binds} man; |
hasitena, bhikkhave, itthÄ« purisaį¹ bandhati; |
3. (by) speaking, monks, (a) woman {binds} man; |
bhaį¹itena, bhikkhave, itthÄ« purisaį¹ bandhati; |
4. (by) attire, monks, (a) woman {binds} man; |
Äkappena, bhikkhave, itthÄ« purisaį¹ bandhati; |
5. (by) a present, monks, (a) woman {binds} man; |
vanabhaį¹
gena, bhikkhave, itthÄ« purisaį¹ bandhati; |
6. (by) smell, monks, (a) woman {binds} man; |
gandhena, bhikkhave, itthÄ« purisaį¹ bandhati; |
7. (by) taste, monks, (a) woman {binds} man; |
rasena, bhikkhave, itthÄ« purisaį¹ bandhati; |
8. (by) touch, monks, (a) woman {binds} man; |
phassena, bhikkhave, itthÄ« purisaį¹ bandhati. |
AN 8.18 ways a man binds a woman
AN 8.18 similar to
AN 8.17 with roles reversed
MN 14 higher pleasures to replace sensuality
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āAppassÄdÄ kÄmÄ bahudukkhÄ bahupÄyÄsÄ, |
4.1 Sensual pleasures give little gratification and much suffering and distress, |
ÄdÄ«navo ettha bhiyyoāti— |
and they are all the more full of drawbacks. |
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iti cepi, mahÄnÄma, ariyasÄvakassa yathÄbhÅ«taį¹ sammappaƱƱÄya sudiį¹į¹haį¹ hoti, |
4.2 Even though a noble disciple has clearly seen this with right wisdom, |
so ca aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehi pÄ«tisukhaį¹ nÄdhigacchati, |
so long as they donāt achieve the rapture and bliss that are apart from sensual stimuli and unskillful qualities, |
aƱƱaį¹ vÄ tato santataraį¹; |
or something even more peaceful than that, |
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atha kho so neva tÄva anÄvaį¹į¹Ä« kÄmesu hoti. |
4.3 they might still return to sensual pleasures. |
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Yato ca kho, mahÄnÄma, ariyasÄvakassa āappassÄdÄ kÄmÄ bahudukkhÄ bahupÄyÄsÄ, |
4.4 ā¦ |
ÄdÄ«navo ettha bhiyyoāti—evametaį¹ yathÄbhÅ«taį¹ sammappaƱƱÄya sudiį¹į¹haį¹ hoti, |
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so ca aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehi |
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pÄ«tisukhaį¹ adhigacchati aƱƱaį¹ |
But when they do achieve that rapture and bliss, |
vÄ tato santataraį¹; |
or something more peaceful than that, |
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atha kho so anÄvaį¹į¹Ä« kÄmesu hoti. |
4.5 they will not return to sensual pleasures. |
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Mayhampi kho, mahÄnÄma, |
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pubbeva sambodhÄ, |
5.1 Before my awakening— |
anabhisambuddhassa bodhisattasseva sato, |
when I was still unawakened but intent on awakening— |
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I too clearly saw with right wisdom that:
5.2āSensual pleasures give little gratification and much suffering and distress,
and they are all the more full of drawbacks.ā āappassÄdÄ kÄmÄ bahudukkhÄ bahupÄyÄsÄ,
ÄdÄ«navo ettha bhiyyoāti—evametaį¹ yathÄbhÅ«taį¹ sammappaƱƱÄya sudiį¹į¹haį¹ hoti,
5.3But so long as I didnāt achieve the rapture and bliss that are apart from sensual stimuli and unskillful qualities,
or something even more peaceful than that,
so ca aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehi pÄ«tisukhaį¹ nÄjjhagamaį¹,
aƱƱaį¹ vÄ tato santataraį¹;
5.4I didnāt announce that I would not return to sensual pleasures.
atha khvÄhaį¹ neva tÄva anÄvaį¹į¹Ä« kÄmesu paccaƱƱÄsiį¹.
5.5But when I did achieve that rapture and bliss,
or something more peaceful than that,
Yato ca kho me,
mahÄnÄma,
āappassÄdÄ kÄmÄ bahudukkhÄ bahupÄyÄsÄ,
ÄdÄ«navo ettha bhiyyoāti—evametaį¹ yathÄbhÅ«taį¹ sammappaƱƱÄya sudiį¹į¹haį¹ ahosi,
so ca aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehi pÄ«tisukhaį¹ ajjhagamaį¹,
aƱƱaį¹ vÄ tato santataraį¹;
5.6I announced that I would not return to sensual pleasures.
athÄhaį¹ anÄvaį¹į¹Ä« kÄmesu paccaƱƱÄsiį¹.
MN 100 remembering first jhana as boy
28.4Stemming from that memory came the realization: Tassa mayhaį¹, bhÄradvÄja, satÄnusÄri viƱƱÄį¹aį¹ ahosi: 28.5āThat is the path to awakening!ā āeseva maggo bodhÄyÄāti. 29.1Then it occurred to me: Tassa mayhaį¹, bhÄradvÄja, etadahosi: 29.2āWhy am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?ā ākiį¹ nu kho ahaį¹ tassa sukhassa bhÄyÄmi yaį¹ taį¹ sukhaį¹ aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehÄ«āti? 29.3Then it occurred to me: Tassa mayhaį¹, bhÄradvÄja, etadahosi: 29.4āIām not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.ā āna kho ahaį¹ tassa sukhassa bhÄyÄmi yaį¹ taį¹ sukhaį¹ aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehÄ«āti.
30.1Then it occurred to me: Tassa mayhaį¹, bhÄradvÄja, etadahosi: 30.2āI canāt achieve that pleasure with a body so excessively emaciated. Why donāt I eat some solid food, some rice and porridge?ā āna kho taį¹ sukaraį¹ sukhaį¹ adhigantuį¹ evaį¹ adhimattakasimÄnaį¹ pattakÄyena. 30.3YannÅ«nÄhaį¹ oįø·Ärikaį¹ ÄhÄraį¹ ÄhÄreyyaį¹ odanakummÄsanāti. 30.4So I ate some solid food. So kho ahaį¹, bhÄradvÄja, oįø·Ärikaį¹ ÄhÄraį¹ ÄhÄresiį¹ odanakummÄsaį¹.
MN 99 pÄ«ti of jhÄna is not kÄmehi
MN 2, 5. brÄhmaį¹avaggo, 9. subhasuttaį¹ (MN 99.1), para. 26 ā
ākatamÄ ca, mÄį¹ava, pÄ«ti aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehi? idha, mÄį¹ava, bhikkhu vivicceva kÄmehi . pe . paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. ayampi kho, mÄį¹ava, pÄ«ti aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehi. puna caparaį¹, mÄį¹ava, bhikkhu vitakkavicÄrÄnaį¹ vÅ«pasamÄ . pe . dutiyaį¹ jhÄnaį¹ upasampajja viharati. ayampi kho, mÄį¹ava, pÄ«ti aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehi.
MN 85 Buddha boy realizes first jhana no reason to fear pleasure
31.3Could that be the path to awakening?ā
siyÄ nu kho eso maggo bodhÄyÄāti.
31.4Stemming from that memory came the realization: Tassa mayhaį¹, rÄjakumÄra, satÄnusÄri viƱƱÄį¹aį¹ ahosi: 31.5āThat is the path to awakening!ā āeseva maggo bodhÄyÄāti. 32.1Then it occurred to me: Tassa mayhaį¹, rÄjakumÄra, etadahosi: 32.2āWhy am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?ā ākiį¹ nu kho ahaį¹ tassa sukhassa bhÄyÄmi yaį¹ taį¹ sukhaį¹ aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehÄ«āti? 32.3Then it occurred to me: Tassa mayhaį¹, rÄjakumÄra, etadahosi: 32.4āIām not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.ā āna kho ahaį¹ tassa sukhassa bhÄyÄmi yaį¹ taį¹ sukhaį¹ aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehÄ«āti.
MN 75 jhana even better than heavenly pleasure
10.9I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. So aƱƱe satte passÄmi kÄmesu avÄ«tarÄge kÄmataį¹hÄhi khajjamÄne kÄmapariįø·Ähena pariįøayhamÄne kÄme paį¹isevante. 10.10I donāt envy them, nor do I hope to enjoy that. So tesaį¹ na pihemi, na tattha abhiramÄmi. 10.11Why is that? Taį¹ kissa hetu? 10.12Because there is a satisfaction that is apart from sensual stimuli and unskillful qualities, YÄhayaį¹, mÄgaį¹įøiya, rati, aƱƱatreva kÄmehi aƱƱatra akusalehi dhammehi— 10.13and which even achieves the level of heavenly pleasure. api dibbaį¹ sukhaį¹ samadhigayha tiį¹į¹hati— 10.14Enjoying that satisfaction, I donāt envy what is inferior, nor do I hope to enjoy it. tÄya ratiyÄ ramamÄno hÄ«nassa na pihemi, na tattha abhiramÄmi.
MN 36 buddha boy recalling first jhana
same as MN 85 and 100
1.3 – vinaya passages
better to insert penis in mouth of a snake
Even when these conditions did arise, though, the Buddha did not set out a full code at once. Instead, he formulated rules one at a time in response to events. The considerations that went into formulating each rule are best illustrated by the events surrounding the formulation of the first.
Ven. Sudinna, the story goes, had strong faith in the Buddha and had ordained after receiving his parentsā grudging consent. He was their only child and, though married, was childless. His parents, fearing that the government would confiscate their property at their death if it had no heir, devised various schemes to lure Ven. Sudinna back to the lay life, but to no avail. Finally, his mother realized that he was firm in his intention to stay a bhikkhu and so asked him at least to have intercourse with his former wife so that their property would have an heir. Ven. Sudinna consented, took his wife into the forest, and had intercourse three times.
Immediately he felt remorse and eventually confessed his deed to his fellow bhikkhus. Word reached the Buddha, who called a meeting of the Community, questioned Ven. Sudinna, and gave him a rebuke. The rebuke fell into two major parts. In the first part, the Buddha reminded Ven. Sudinna of his position as a samaį¹a—a monk or contemplative—and that his behavior was unworthy of his position. Also, the Buddha pointed out to him the aims of the teaching and noted that his behavior ran counter to them. The implication here was that Ven. Sudinna had not only acted inconsistently with the content of the teaching, but had also shown callous disregard for the Buddhaās compassionate aims in making the Dhamma known.
āāWorthless man, it is unseemly, out of line, unsuitable, and unworthy of a contemplative; improper and not to be doneā¦. Havenāt I taught the Dhamma in many ways for the sake of dispassion and not for passion; for unfettering and not for fettering; for freedom from clinging and not for clinging? Yet here, while I have taught the Dhamma for dispassion, you set your heart on passion; while I have taught the Dhamma for unfettering, you set your heart on being fettered; while I have taught the Dhamma for freedom from clinging, you set your heart on clinging.
snake ref
āāWorthless man, havenāt I taught the Dhamma in many ways for the fading of passion, the sobering of intoxication, the subduing of thirst, the destruction of attachment, the severing of the round, the ending of craving, dispassion, cessation, unbinding? Havenāt I in many ways advocated abandoning sensual pleasures, comprehending sensual perceptions, subduing sensual thirst, destroying sensual thoughts, calming sensual fevers? Worthless man, it would be better that your penis be stuck into the mouth of a poisonous snake than into a womanās vagina. It would be better that your penis be stuck into the mouth of a black viper than into a womanās vagina. It would be better that your penis be stuck into a pit of burning embers, blazing and glowing, than into a womanās vagina. Why is that? For that reason you would undergo death or death-like suffering, but you would not on that account, at the break-up of the body, after death, fall into a plane of deprivation, a bad destination, a lower realm, hell. But for this reason you would, at the break-up of the body, after death, fall into a plane of deprivation, a bad destination, a lower realm, hellā¦.
āāWorthless man, this neither inspires faith in the faithless nor increases the faithful. Rather, it inspires lack of faith in the faithless and wavering in some of the faithful.āā
The second part of the rebuke dealt in terms of personal qualities: those that a bhikkhu practicing discipline is to abandon, and those he is to develop.
āThen the Blessed One, having in many ways rebuked Ven. Sudinna, having spoken in dispraise of being burdensome, demanding, arrogant, discontented, entangled, and indolent; in various ways having spoken in praise of being unburdensome, undemanding, modest, content, scrupulous, austere, gracious, self-effacing, and energetic; having given a Dhamma talk on what is seemly and becoming for bhikkhus, addressed the bhikkhus.ā
This was where the Buddha formulated the training rule, after first stating his reasons for doing so.
āāIn that case, bhikkhus, I will formulate a training rule for the bhikkhus with ten aims in mind: the excellence of the Community, the comfort of the Community, the curbing of the impudent, the comfort of well-behaved bhikkhus, the restraint of effluents related to the present life, the prevention of effluents related to the next life, the arousing of faith in the faithless, the increase of the faithful, the establishment of the true Dhamma, and the fostering of discipline.āā
relevant pali segment
(derived from Ven. Brahmaliās translation)
https://suttacentral.net/pli-tv-bu-vb-pj1/en/brahmali
The Master then had the Order of monks assembled and questioned Sudinna:
Atha kho bhagavÄ etasmiį¹ nidÄne etasmiį¹ pakaraį¹e bhikkhusaį¹ghaį¹ sannipÄtÄpetvÄ Äyasmantaį¹ sudinnaį¹ paį¹ipucchi—
āIs it true, Sudinna, that you had sexual intercourse with your former wife?ā
āsaccaį¹ kira tvaį¹, sudinna, purÄį¹adutiyikÄya methunaį¹ dhammaį¹ paį¹isevÄ«āti?
āItās true, Master.ā
āSaccaį¹, bhagavÄāti.
The Buddha rebuked him, Vigarahi buddho bhagavÄ— āFoolish man, itās not suitable, itās not proper, itās not worthy of an ascetic, itās not allowable, itās not to be done.
āananucchavikaį¹, moghapurisa, ananulomikaį¹ appaį¹irÅ«paį¹ assÄmaį¹akaį¹ akappiyaį¹ akaraį¹Ä«yaį¹.
How could you go forth in such a well-proclaimed Teaching and training and not be able for life to practice the perfectly complete and pure spiritual life?
KathaƱhi nÄma tvaį¹, moghapurisa, evaį¹ svÄkkhÄte dhammavinaye pabbajitvÄ na sakkhissasi yÄvajÄ«vaį¹ paripuį¹į¹aį¹ parisuddhaį¹ brahmacariyaį¹ carituį¹.
Havenāt I given many teachings for the sake of dispassion, not for the sake of passion;
Nanu mayÄ, moghapurisa, anekapariyÄyena virÄgÄya dhammo desito, no sarÄgÄya;
for the sake of freedom from bondage, not for the sake of bondage;
visaį¹yogÄya dhammo desito, no saį¹yogÄya;
for the sake of non-grasping, not for the sake of grasping?
anupÄdÄnÄya dhammo desito, no saupÄdÄnÄya.
When I have taught in this way, how can you be intent upon passion, bondage, and grasping?
Tattha nÄma tvaį¹, moghapurisa, mayÄ virÄgÄya dhamme desite sarÄgÄya cetessasi, visaį¹yogÄya dhamme desite saį¹yogÄya cetessasi, anupÄdÄnÄya dhamme desite saupÄdÄnÄya cetessasi.
Havenāt I given many teachings for the fading away of sensual desire, Nanu mayÄ, moghapurisa, anekapariyÄyena rÄgavirÄgÄya dhammo desito.
for the clearing away of intoxication, for the removal of thirst, for the uprooting of attachment, for the cutting off of the round of birth and death, for the ending of craving, for fading away, for cessation, for extinguishment?
MadanimmadanÄya pipÄsavinayÄya ÄlayasamugghÄtÄya vaį¹į¹upacchedÄya taį¹hÄkkhayÄya virÄgÄya nirodhÄya nibbÄnÄya dhammo desito.
Havenāt I in various ways taught the abandoning of sense pleasures, Nanu mayÄ, moghapurisa, anekapariyÄyena kÄmÄnaį¹ pahÄnaį¹ akkhÄtaį¹, the full understanding of the perception of sense pleasures, kÄmasaƱƱÄnaį¹ pariĆ±Ć±Ä akkhÄtÄ, the abolishing of thirst for sense pleasures, kÄmapipÄsÄnaį¹ paį¹ivinayo akkhÄto, the elimination of thoughts of sense pleasures, kÄmavitakkÄnaį¹ samugghÄto akkhÄto, the stilling of the fever of sense pleasures?
kÄmapariįø·ÄhÄnaį¹ vÅ«pasamo akkhÄto.
Practice tip: visualize snake, with a-brahmacariya precept
One of the places I integrate this into daily practice, is when I recite the precepts and brahmacariya (āa-brahma-cariya veramaniiā), I quickly visualize these similes. Itās a really powerful practice. Just like when you visualize a lemon, the saliva and acid in your mouth gets triggerred, as if you actually tasted a lemon. When thereās a powerful visualization to accompany āabrahamacariyaā, it has a similar effect of associating great dukkha with sensuality. The visualization of a poisonous snake gives you fearful goosebumps, a visceral raw fear, tangible, and then the daily association of that image linked inextricably with sensual pleasures, builds a moat around your fortress, giving you one more line of defense against getting confused by subha.
ššš penis in snake mouth similes
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Varaį¹ te, mogha-purisa, |
It would be better, foolish-man, |
Äsivisassa ghoravisassa mukhe aį¹
gajÄtaį¹ pakkhittaį¹, |
for your penis to enter the mouth of a terrible and poisonous snake |
na tveva mÄtugÄmassa aį¹
gajÄte aį¹
gajÄtaį¹ pakkhittaį¹. |
rather than {inserting your penis into a} womanās vagina. |
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Varaį¹ te, mogha-purisa, |
It would be better, foolish-man, |
kaį¹hasappassa mukhe aį¹
gajÄtaį¹ pakkhittaį¹, |
for your penis to enter the mouth of a black snake |
na tveva mÄtugÄmassa aį¹
gajÄte aį¹
gajÄtaį¹ pakkhittaį¹. |
rather than {inserting your penis into a} womanās vagina. |
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charcoal pit similes
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Varaį¹ te, mogha-purisa, |
It would be better, foolish-man, |
aį¹
gÄrakÄsuyÄ ÄdittÄya sampajjalitÄya sajotibhÅ«tÄya aį¹
gajÄtaį¹ pakkhittaį¹, |
for your penis to enter a blazing charcoal pit |
na tveva mÄtugÄmassa aį¹
gajÄte aį¹
gajÄtaį¹ pakkhittaį¹. |
rather than {inserting your penis into a} womanās vagina. |
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why?
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Taį¹ kissa hetu? |
Why is that? |
TatonidÄnaƱhi, moghapurisa, maraį¹aį¹ vÄ nigaccheyya maraį¹amattaį¹ vÄ dukkhaį¹, na tveva tappaccayÄ kÄyassa bhedÄ paraį¹ maraį¹Ä apÄyaį¹ duggatiį¹ vinipÄtaį¹ nirayaį¹ upapajjeyya. |
Because for that reason, you might die or experience death-like suffering, but you wouldnāt because of that be reborn in a bad destination. |
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ItonidÄnaƱca kho, moghapurisa, kÄyassa bhedÄ paraį¹ maraį¹Ä apÄyaį¹ duggatiį¹ vinipÄtaį¹ nirayaį¹ upapajjeyya. |
But for this reason you might. |
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Tattha nÄma tvaį¹, moghapurisa, yaį¹ tvaį¹ asaddhammaį¹ gÄmadhammaį¹ vasaladhammaį¹ duį¹į¹hullaį¹ odakantikaį¹ rahassaį¹ dvayaį¹dvayasamÄpattiį¹ samÄpajjissasi, |
Foolish man, you have practiced what is contrary to the true Teaching, the common practice, the low practice, the coarse practice, that which ends with a wash, that which is done in private, that which is done wherever there are couples. |
bahÅ«naį¹ kho tvaį¹, moghapurisa, akusalÄnaį¹ dhammÄnaį¹ ÄdikattÄ pubbaį¹
gamo. |
You are the forerunner, the first performer of many unwholesome things. |
This will not give rise to confidence in those without it or increase the confidence of those who have it, Netaį¹, moghapurisa, appasannÄnaį¹ vÄ pasÄdÄya, pasannÄnaį¹ vÄ bhiyyobhÄvÄya;
but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.ā atha khvetaį¹, moghapurisa, appasannÄnaƱceva appasÄdÄya, pasannÄnaƱca ekaccÄnaį¹ aƱƱathattÄyÄāti.
1.4 – kÄma similes
MN 75 enjoying 5kg is like leper picking scab
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ā¦ 215. āseyyathÄpi, mÄgaį¹įøiya, kuį¹į¹hÄ« puriso arugatto pakkagatto kimÄ«hi khajjamÄno nakhehi vaį¹amukhÄni vippatacchamÄno aį¹
gÄrakÄsuyÄ kÄyaį¹ paritÄpeti. yathÄ yathÄ kho, mÄgaį¹įøiya, asu kuį¹į¹hÄ« puriso arugatto pakkagatto kimÄ«hi khajjamÄno nakhehi vaį¹amukhÄni vippatacchamÄno aį¹
gÄrakÄsuyÄ kÄyaį¹ paritÄpeti tathÄ tathÄāssa VAR tÄni vaį¹amukhÄni asucitarÄni ceva honti duggandhatarÄni ca pÅ«tikatarÄni ca, hoti ceva kÄci sÄtamattÄ assÄdamattÄ — yadidaį¹ vaį¹amukhÄnaį¹ kaį¹įøÅ«vanahetu; evameva kho, mÄgaį¹įøiya, sattÄ kÄmesu avÄ«tarÄgÄ kÄmataį¹hÄhi khajjamÄnÄ kÄmapariįø·Ähena ca pariįøayhamÄnÄ kÄme paį¹isevanti. yathÄ yathÄ kho, mÄgaį¹įøiya, sattÄ kÄmesu avÄ«tarÄgÄ kÄmataį¹hÄhi khajjamÄnÄ kÄmapariįø·Ähena ca pariįøayhamÄnÄ kÄme paį¹isevanti tathÄ tathÄ tesaį¹ tesaį¹ sattÄnaį¹ kÄmataį¹hÄ ceva pavaįøįøhati, kÄmapariįø·Ähena ca pariįøayhanti, hoti ceva sÄtamattÄ assÄdamattÄ — yadidaį¹ paƱcakÄmaguį¹e paį¹icca. |
ā¦ 215. āNow suppose that there was a leper covered with sores & infections, devoured by worms, picking the scabs off the openings of his wounds with his nails, cauterizing his body over a pit of glowing embers. The more he cauterized his body over the pit of glowing embers, the more disgusting, foul-smelling, & putrid the openings of his wounds would become, and yet he would feel a modicum of enjoyment & satisfaction because of the itchiness of his wounds. In the same way, beings not free from passion for sensual pleasures—devoured by sensual craving, burning with sensual fever—indulge in sensual pleasures. The more they indulge in sensual pleasures, the more their sensual craving increases and the more they burn with sensual fever, and yet they feel a modicum of enjoyment & satisfaction dependent on the five strands of sensuality. |
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2 – It's only as hard as you make it: Tools to destroy lust
ļ»æ
It's only as hard as you make it
A toolkit for destroying lust and passion for sensuality ( kÄma ššā and 5kg )
AN 3.16 1. guard sense doors, 2. moderation in eating, 3. walk and sit meditation in free time.
SN 8.4 Ananda's advice to (future) arahant Vangisa obsessed with lust. Turning away from subha nimitta and also do
31asbš§ā.
SN 35.127 1. see women as mom, sister, daughter. 2. When I do
a-subha š§ā with
31asbš§ā, I still just see subha (beautiful women). 3. guard sense doors
SN 12.63 clarifies the purpose of
AN 3.16's understanding the nutriment of food leads to understanding the nature of lust.
AN 7.51 men's unwise attention to masculine features leads to lust for feminine features. Working out in gym is much more dangerous than you think.
MN 14: even though a disciple see with wisdom that sensual pleasures are dangerous and unsatisfying, until they have the pleasure of jhÄnas
4jš (at minimum
j1š), they are still tempted by coarse sensual pleasures.
Vinā: In the Vinaya, studying PÄrÄjika #1 and relevant Saį¹
ghÄdisesÄ sections on lust, as well as keeping in mind this advice the Buddha gave his monks: ššš
It would be better, foolish-man,
for your penis to enter the mouth of a terrible and poisonous snake
rather than {inserting your penis into a} womanās vagina.
Summary of tools in key suttas above
1. asubha counteracts subha.
1b. become aware of covert subha.
1c. neutralize subha by substituting perceptions.
2. eat food correctly.
2b. understand nutriment of food to understand lust and passion.
3. guard sense doors, always.
4. do jhÄna and partial jhÄna, all the time.
5. what not to do and why.
1. do
a-subha š§ā perception (most notably using
31asbš§ā), to counteract perception of subha (beautiful women).
      1b. become aware of sly and covert subha perceptions that we don't think of as feeding lust, such as building strong muscles at the gym (
AN 7.51).
      1c. neutralize subha by substituting perceptions: trick mind into turning subha of beautiful women into neutral perception of platonic blood relatives. See women nonsexually, according to age, as you would your sister, daughter, mother, etc. In general, use
5šabiļø to turn any negative perception into a skillful one. For example, when feeling horny (negative), turn it into a positive by perceiving that one has strong mojo and force in order to feel horny, the same force allows one to clear up energy channels and advance in jhÄnas quickly. Whereas indulging in horniness will quickly kill or lower jhÄna quality and health.
2. Eat food in moderation.
      2b. When solid food (is) completely-understood, {desire for the} five sensuality-strings
5kg is completely-understood. When 5kg is completely understood,
nirvana happens.
      2c. (Non EBT comment: eating nutrient rich foods like meat, pungent roots like garlic and onion stimulates lust and production of sexual fluids)
3. Guard 6 sense doors as in
AN 4.14 and
AN 3.16, right now, every moment, not 5 minutes from now when lust has grown from a campfire into a raging 2000 acre inferno.
4. Develop 4 JhÄnas. Not only is the mind in samÄdhi necessary to penetrate into the nature of lust to transcend it, but when you have a pleasure much greater than lust, and even greater than pleasure in the highest god realms, you won't be tempted on inferior
5kg lust. First JhÄna is much easier than you think (
j1š easy).
5. Lessons from the instructive dead, or: sometimes the best way to learn what you should do is by carefully studying and understanding what things you
shouldn't do and
why. See
Vinā sex offense rules and
kÄma crimešš¦¹ā database.
Understanding the nature of lust
MN 54 similes for disadvantages of kama
MN 75 best simile of all time, leper scratching itch.
AN 5.55 mother and son incest
SN 46.51 feeding the mind with
a-subha š§ā to starve lust for subha.
Inspiring stories of conquering lust
AN 5.75 AN 5.76 similes of warriors conquest over temptation.
SN 8.4 Ananda's advice to (future) arahant Vangisa obsessed with lust, just like the rest of us.
Multimedia a-subha š§ā tools špart 1 |
špart 2 (for advanced)
š
audio material
š
AN 7.51 so you think working out at the gym is healthy and harmless?
š
MN 13 helpful images: gratification, drawback, escape from 5kg, rūpa, and vedana
2.20 – Donāt fall for the FIB
F.I.B. = (F)ooled by the (I)mperative of (B)iology
What is BI (Biological Imperative)?
In general, most of BI falls under the three Fās.
Feeding, Fighting, Fornication.
One of the keys to overcoming carnal lust, passion, sensuality (desire for 5 strings of sensual pleasure),
is understanding the true nature of BI.
BI is impersonal.
You have roughly 75 trillion cells in your body,
each cell has a life span of less than 7 years.
They clone themselves, imperfectly, and billions of cells die, are cloned, and recycled and eliminated from āyourā body everyday.
This process is happening continuously.
On the micro (personal) level, this is happening.
On the macro level, living organisms, including humans, survive by reproducing, allowing the species to survive.
Now feeding and caring for yourself, let alone a partner, offspring, family, clan, is a lot of work.
Before industrialization, even the simple act of eating for survival was a monumental struggle.
Itās a lot of work, a lot of suffering to survive on the micro and macro level.
How did humans and other species manage to survive?
Enter BI (biological imperative).
This comes in the form of pain and pleasure.
Pain lets you know youāre doing something harmful to micro and macro survival.
Pleasure floods your brain with addictive euphoric chemicals that pervade your whole physical body and you feel powerless to resist its addictive urges.
So how can you surmount this seemingly irrestible force?
Lots of practice, patience, diligence, and forgiving yourself for missteps.
Just as one can be disciplined in eating once or day,
or eating only between sunrise and solar noon time,
one gradually comes to deeply understand that those physical euphoric pleasurable feelings are just BI.
Donāt fall for the FIB, donāt be ruled by the biological imperative.
Understand it, and put it in its proper place.
You need to respond to pain to prevent harming your physical health,
and to an extent you need to listen to pleasurable feelings (sukha vedana) from eating to tune in to know which foods contain nutrients you need.
Needs change with time and conditions depending on how you use your body.
But beyond those essential survival needs,
donāt fall for the FIB.
If youāre aiming for nirvana, following the precepts of celibacy/chastity/brahmacariya,
you can completely ignore sexual impulses.
BI that is related to sleeping and eating,
you have to pay attention to,
but sexual urges you can train yourself to completely ignore, they only do you harm.
Treat them like you would robo calls, unsolicited advertising, spam.
Incinerate immediately.
If you donāt you give it potential to harm you gravely.
2.21 – BIF the FIB
Invert the FIB: slave becomes master.
B.I.F. = biological imperative falsified.
B.I.F. = biological imperative failed.
2.21.1 – Ajahn Chah simile of nostril
Itās the same with the senses.
Sexual intercourse excites the minds of people,
but it really isnāt different from sticking a finger in your nostril.
Would that mean anything special to you?
But worldly beings have this attachment to the other entrance;
whether it is animals or humans, it has special importance to them.
If it were a finger picking a nostril,
they wouldnāt get excited over that.
But the sight of this one inflames us.
Why is this?
This is where becoming is.
If we donāt attach special importance to it,
then itās just the same as putting a finger in your nostril.
Whatever happened inside, you wouldnāt get excited;
youād just pull out some snot and be done with it.
Right restraint
In 1979 in Barre, Massachusetts, during a question-and-answer session while on retreat,
someone asked Ajahn Chah, āIs it necessarily a barrier to be in a sexual relationship?
Can one not view sex in terms of it being the dance of the sacred marriage?
Couldnāt it be noble and mystical?ā
After Ajahn Chah had the question translated,
he pondered for a moment and then started picking his nose in a very graphic and extended way.
When everyone was rolling on the floor laughing and he was sure they definitely got the point,
he pulled his finger out of his nose:
āThereās nothing more to it than that, except what the mind adds to it.ā
Perhaps this story has been altered a bit in the telling,
but itās still a good story.
3 – Dictionary Definitions
3.1 – PED
KÄma (m. nt.) [Dhtp (603) & Dhtm (843) paraphrase by "icchÄyaÅ," cp. Vedic kÄma, kam=Idg. *qÄ] to desire cp. Lat. carus, Goth. hÅrs, E whore.
1. Objective: pleasantness, pleasure -- giving, an object of sensual enjoyment;
2. subjective:
(a) enjoyment, pleasure on occasion of sense,
(b) sense -- desire. Buddhist commentators express 1 and 2 by kÄmiyatÄ« ti kÄmo, and kametÄ« ti kÄmo Cpd. 81, n.
2. KÄma as sense -- desire and enjoyment plus objects of the same is a collective name for all but the very higher or refined conditions of life.
The kÄma -- bhava or -- loka (worlds of sensedesire) includes 4 of the 5 modes (gati's) of existence and part of the fifth or deva -- loka. See Bhava. The term is not found analyzed till the later books of the Canon are consulted, thus, Nd1 1 distinguishes
(1) vatthu-kÄmÄ: desires relating to a base, i. e. physical organ or external object, and
(2) kilesa-kÄmÄ: desire considered subjectively. So also Nd2 202, quoted DhA ii.162; iii.240; and very often as ubho kÄmÄ. A more logical definition is given by DhammapÄla on Vv 11 (VvA 11). He classifies as follows:
1. manÄpiyÄ rÅ«pÄdi -- visayÄ.
2. chandarÄga.
3. sabbasmiÅ lobha
4. gÄmadhamma.
5. hitacchanda.
6. serÄ«bhÄva i. e. k. concerned with
(1) pleasant objects,
(2) impulsive desire,
(3) greed for anything,
(4) sexual lust
(5) effort to do good,
(6) self -- determination.
In all enumerations of obstacles to perfection, or of general divisions and definitions of mental conditions kÄma occupies the leading position.
It is the first of the five obstacles (nÄ«varaį¹Äni),
the three esanÄs (longings),
the four upÄdÄnas (attachments),
the four oghas (floods of worldly turbulence),
the four Äsavas (intoxicants of mind),
the three taį¹hÄs,
the four yogas;
and k stands first on the list of the six factors of existence kÄmÄ, vedanÄ, saƱƱÄ, ÄsavÄ, kamma, dukkha, which are discussed at A iii.410 sq. as regards their origin difference, consequences, destruction and remedy.
<-> KÄma is most frequently connected with rÄga (passion) with chanda (impulse) and gedha (greed), all expressing the active, clinging, and impulsive character of desire.
<-> The foll. is the list of synonyms given at various places for kÄma -- cchanda:
(1) chanda, impulse;
(2) rÄga excitement;
(3) nandī, enjoyment;
(4) taį¹hÄ, thirst
(5) sineha, love;
(6) pipÄsÄ, thirst;
(7) pariįø·Äha, consuming passion;
(8) gedha, greed;
(9) mucchÄ, swoon or confused state of mind;
(10) ajjhosÄna, hanging on, or attachment Nd1. At Nd2 200; Dhs 1097 (omitting No. 8), cp. DhsA 370; similarly at Vism 569 (omitting Nos. 6 and 8), cp. Dhs 1214; Vbh 375.
This set of 10 characteristics is followed by
kÄm -- ogha,
kÄma -- yoga
kÄm -- upÄdÄna at Nd2 200, cp. Vism 141
(kÄm -- ogha ĖÄsava, ĖupÄdÄna).
Similarly at D iii.238:
kÄme avigata -- rÄga,
Ėchanda,
Ėpema,
ĖpipÄsa,
Ėpariįø·Äha
Ėtaį¹ha.
See also kÄma -- chanda below under cpds. In connection with synonyms it may be noticed that most of the verbs used in a kÄma -- context are verbs the primary meaning of which is "adhering to" or "grasping," hence, attachment; viz. esanÄ (iį¹£ to Lat ira) upÄdÄna (upa + Ä + dÄ taking up), taį¹hÄ (tį¹į¹£, Lat torreo=thirst) pipÄsÄ (the wish to drink), sineha (snih, Lat. nix=melting), etc.
-- On the other hand, the reaction of the passions on the subject is expressed by khajjati "to be eaten up" pariįøayhati "to be burnt, etc.
The foll. passage also illustrates the various synonymic expressions:
kÄme paribhuƱjati,
kÄmamajjhe vasati,
kÄma -- pariįø·Ähena pariįøayhati,
kÄmavitakkehi khajjati,
kÄma -- pariyesanÄyÄ ussukko, A i.68 cp. M i.463; iii.129.
Under this aspect kÄma is essentially an evil, but to the popular view it is one of the indispensable attributes of bliss and happiness to be enjoyed as a reward of virtue in this world (mÄnussakÄmÄ) as well as in the next (dibbÄ kÄmÄ).
See kÄmÄvacara about the various stages of next -- world happiness Numerous examples are to be found in Pv and Vv where a standing Ep. of the Blest is sabbakÄmasamiddha "fully equipped with all objects of pleasure, e. g. Pv i.105; PvA 46.
The other -- world pleasures are greater than the earthly ones: S v.409; but to the Wise even these are unsatisfactory, since they still are signs of, and lead to, rebirth (kÄmĆ»papatti, It (4): api dibbesu kÄmesu ratiÅ so nĆ¢dhigacchati Dh 187; rÄgaÅ vinayetha mÄnusesu dibbesu kÄmesu cÄpi bhikkhu Sn 361 see also It 94.
-- KÄma as sensual pleasure finds its most marked application in the sphere of the sexual kÄmesu micchÄcÄrin, transgressing in lusts, sinning in the lusts of the flesh, or violating the third rule of conduct equivalent to abrahmacariyÄ, inchastity (see sÄ«la Pug 38, 39; It 63, etc. itthi -- kÄmehi paricÄreti "he enjoys himself with the charms of woman" S iv.343 KÄmesu brahmacariyavÄ practising chastity Sn 1041 KÄmatthÄ for sexual amusement A iii.229.
Redemption from kÄma is to be effected by selfcontrol (saÅyama) and meditation (jhÄna), by knowledge right effort and renunciation. "To give up passion" as a practice of him who wishes to enter on the Path is expressed by: kÄmÄnaÅ pahÄnaÅ, kÄmasaƱƱÄnaÅ pariƱƱÄ, kÄma -- pipÄsÄnaÅ -- paį¹ivinayo, kÄmavitakkÄnaÅ samugghÄto kÄma -- pariįø·ÄhÄnaÅ vÅ«pasamo Vin iii.111;
-- kÄmesu (ca) appaį¹ibaddhacitto "uddhaÅsoto" ti vuccati: he whose mind is not in the bonds of desire is called "one who is above the stream" Dh 218 cp. Th 2, 12;
-- tasmÄ jantu sadÄ sato kÄmÄni parivajjaye Sn 771;
-- yo kÄme parivajjeti Sn 768=Nett 69 -- nikkhamma gharÄ panujja kÄme Sn 359;
-- ye ca kÄme pariƱƱÄya caranti akutobhayÄ te ve pÄragatÄ loke ye pattÄ ÄsavakkhayaÅ A iii.69. -- KÄmÄnaÅ pariƱƱaÅ paƱƱÄpeti Gotamo M i.84; cp. A v.64 kÄme pajahati: S i.12=31; Sn 704; kÄmÄnaÅ vippahÄna S i.47;
-- ye kÄme hitvÄ agihÄ caranti Sn 464 -- kÄmÄ nirujjhanti (through jhÄna) A iv.410; kÄme panudati Dh 383=S i.15 (context broken), cp. kÄmasukhaÅ analaÅkaritvÄ Sn 59;
-- kÄmesu anapekkhin Sn 166=Å i.16 (abbrev.); S ii.281; Sn 857;
-- cp rÄgaÅ vinayetha . . . Sn 361. vivicc' eva kÄmehi aloof from sensuous joys is the prescription for all JhÄna -- exercise.
Applications of these expressions: -- kÄmesu palÄįø·ita A iii.5; kÄmesu mucchita S i.74; kÄmÄlaye asatta S i.33; kÄmesu kathaÅ nameyya S i.117; kÄmesu anikÄ«įø·itÄvin S i.9 (cp. kela); kittassa munino carato kÄmesu anapekhino oghatiį¹į¹assa pihayanti kÄmesu gathitÄ pajÄ Sn 823 (gadhitÄ Nd1);
-- kÄmesu asaƱƱata Sn 243;
-- yo na lippati kÄmesu tam ahaÅ brÅ«mi brÄhmaį¹aÅ Dh 401;
-- Muni santivÄdo agiddho kÄme ca loke ca anĆ»palitto Sn 845; kÄmesu giddha D iii.107 Sn 774; kÄmesu gedhaÅ Äpajjati S i.73;
-- na so rajjati kÄmesu Sn 161;
-- kÄmÄnaÅ vasam upÄgamum Sn 315 (=kÄmÄnaÅ ÄsattataÅ pÄpuniÅsu SnA 325); kÄme parivajjeti Sn 768, kÄme anugijjhati Sn 769.
Character of KÄmÄ. The pleasures of the senses are evanescent, transient (sabbe kÄmÄ aniccÄ, etc. A ii.177) and of no real taste (appÄsÄdÄ); they do not give permanent satisfaction; the happiness which they yield is only a deception, or a dream, from which the dreamer awakens with sorrow and regret. Therefore the Buddha says "Even though the pleasure is great, the regret is greater: ÄdÄ«navo ettha bhÄ«yyo" (see k -- sukha). Thus kÄmÄ as kÄlikÄ (needing time) S i.9, 117; aniccÄ (transitory) S i.22; kÄmÄ citrÄ madhurÄ "pleasures are manifold and sweet" (i. e. tasty) Sn 50; but also appassÄdÄ bahudukkhÄ bahupÄyÄsÄ: quot. M i.91 see Nd2 71. Another passage with var. descriptions and comparisons of kÄma, beginning with app' assÄdÄ dukkhÄ kÄmÄ is found at J iv.118. -- atittaÅ yeva kÄmesu antako kurute vasaÅ Dh 48;
-- na kahÄpaį¹avassena titti kÄmesu vijjati appasÄdÄ dukkhÄ kÄmÄ iti viƱƱÄya paį¹įøito "not for showers of coins is satisfaction to be found in pleasures -- of no taste and full of misery are pleasures: thus say the wise and they understand" Dh 186; cp. M i.130; Vin ii.25 (cp. Divy 224) -- KÄmato jÄyatÄ« soko kÄmato jÄyatÄ« bhayaÅ kÄmato vippamuttassa n'atthi soko kuto bhayan ti "of pleasure is born sorrow, of pleasure is born fear" Dh 215. <-> KÄmÄnam adhivacanÄni, attributes of kÄma are bhaya, dukkha, roga, gaį¹įøa, salla, sanga, panka, gabbha A iv.289; Nd2 p. 62 on Sn 51; same, except salla gabbha: A ;iii.310. The misery of such pleasures is painted in vivid colours in the Buddha's discourse on pains of pleasures M i.85 and parallel passages (see e. g. Nd2 199), how kÄma is the cause of egoism, avarice quarrels between kings, nations, families, how it leads to warfare, murder, lasciviousness, torture and madness KÄmÄnaÅ ÄdÄ«navo (the danger of passions) M i.85 sq =Nd2 199, quot. SnA 114 (on Sn 61); as one of the five anupubbikathÄs: KĖ ÄdÄ«navaÅ okÄraÅ saÅkilesaÅ A iv.186, 209, 439;
-- they are the leaders in the army of MÄra: kÄmÄ te paį¹hamÄ senÄ Sn 436;
-- yo evamvÄdÄ« . . . n'atthi kÄmesu doso ti so kÄmesu pÄtavyataÅ Äpajjati A i.266=M i.305 sq.
Similes. -- In the foll. passage (following on appassÄdÄ bahudukkhÄ, etc.) the pleasures of the senses are likened to:
(1) aį¹į¹hi -- kankhala, a chain of bones; <->
(2) maÅsapesi, a piece of (decaying) flesh;
--
(3) tiį¹'ukkÄ a torch of grass;
(4) angÄra -- kÄsu, a pit of glowing cinders;
--
(5) supina, a dream;
(6) yÄcita, beggings --
(7) rukkha -- phala, the fruit of a tree;
--
(8) asisūna a slaughter -- house;
--
(9) satti -- sūla, a sharp stake;
--
(10) sappa -- sira, a snake's head, i. e. the bite of a snake at Vin ii.25; M i.130; A iii.97 (where aį¹į¹hisankhala); Nd2 71 (leaving out No. 10).
Out of this list are taken single quotations of No. 4 at D iii.283 A iv.224=v.175; No. 5 at DhA iii.240; No. 8 at M i.144; No. 9 at S i.128=Th 2, 58 & 141 (with khandhÄnaÅ for khandhÄsaÅ); No. 10 as ÄsÄ«visa (poisonous fangs of a snake) yesu mucchitÄ bÄlÄ Th 2, 451, and several at many other places of the Canon.
Cases used adverbially: -- kÄmaÅ acc. as adv. (a) yathÄ kÄmaÅ according to inclination, at will, as much as one chooses S i.227; J i.203; PvA 63, 113, 176; yena kÄmaÅ wherever he likes, just as he pleases A iv.194 Vv i.11 (=icchÄnurÅ«paÅ VvA 11) -- (b) willingly gladly, let it be that, usually with imper. S i.222 J i.233; iii.147; iv.273; VvA 95; kÄmaÅ taco nahÄru ca aį¹į¹hi ca avasissatu (avasussatu in J) sarÄ«re upasussatu maÅsa -- lohitaÅ "willingly shall skin, sinews and bone remain, whilst flesh and blood shall wither in the body" M i.481; A i.50; S ii.28; J i.71, 110;
-- kÄmasÄ (instr.) in same sense J iv.320; vi.181;
-- kÄmena (instr. do. J v.222, 226;
-- kÄmÄ for the love of, longing after (often with hi) J iii.466; iv.285, 365; v.294 vi.563, 589; cp. Mhv iii.18, 467. -- akÄmÄ unwillingly D i.94; J vi.506; involuntarily J v.237.
ĖkÄma (adj.) desiring, striving after, fond of, pursuing in kÄma -- kÄma pleasure -- loving Sn 239 (kÄme kÄmayanto SnA 284); Dh 83 (cp. on this passage Morris J.P.T.S. 1893, 39 -- 41); same expln as prec. at DhA ii.156; Th 2, 506. -- atthakÄma well -- wishing, desirous of good, benevolent J i.241; v.504 (anukampakÄ +) sic lege for attakÄmarÅ«pÄ, M i.205, iii,155, cf. S i.44 with ib. 75; A ii.21; Pv iv.351; VvA 11 (in quotation) PvA 25, 112; mÄnakÄma proud S i.4; lÄbhakÄma fond of taking; grasping, selfish A ii.240; dÅ«setuĖ desiring to molest Vin iv.212; dhammaĖ Sn 92; pasaÅsaĖ Sn 825 So frequently in comb. w. inf., meaning, willing to wishing to, going to, desirous of: jÄ«vituĖ, amarituĖ dÄtuĖ, daį¹į¹huĖ, dassanaĖ, kÄtuĖ, pattuĖ, netuĖ, gantuĖ bhojetuĖ, etc. -- sakÄma ( -- adj.) willing J v.295. -- akÄma 1. not desiring, i. e. unwilling: M ii.181; mayhaÅ akÄmÄya against my wish (=mama anicchantiyÄ) Pv ii.107, J v.121, 183, etc. 2. without desire, desireless passionless Sn 445. -- nikkÄma same Sn 1131.
-- agga (nt.) the greatest pleasure, intense enjoyment M ii.43; Vv 163 (=VvA 79, attributed to the Paranimmita -- vasavattino -- devÄ);
-- aggi the fire of passion J v.487;
-- ajjhosÄna (nt.) attachment to lust and desire No. 10 in kÄmacchanda series (see above);
-- Ć¢dhikaraį¹a having its cause in desire M i.85; S i.74;
-- Ć¢dhimutta bent upon the enjoyment of sensual pleasures A iii.168 J vi.159;
-- Ć¢nusÄrin pursuing worldly pleasures J ii.117
-- andha blinded by passion Ud 76=Th 1, 297;
-- Ć¢bhibhÅ« overcoming passions, Ep. of the Buddha D ii.274
-- Ć¢bhimukha bent upon lust, voluptuous PvA 3;
-- Ć¢vacara "having its province in kÄma," belonging to the realm of sensuous pleasures. This term applies to the eleven grades of beings who are still under the influence of sensual desires and pleasures, as well as to all thoughts and conditions arising in this sphere of sensuous experience D i.34 (of the soul, expld DA 120: cha kĖ -- devapariyÄpanna); J i.47; Dhs 1, 431; Ps 1, 84, 85, 101 Vbh 324; Vism 88, 372, 452 (rÅ«paĖ, arÅ«paĖ, lokuttara) 493 (of indriyas), 574; PvA 138. -- kamma an action causing rebirth in the six kÄma -- worlds Dhs 414, 418 431;
-- devatÄ PvA 138 (+brahmÄdevatÄ) and -- devÄ the gods of the pleasure -- heavens J i.47; v.5; vi.99; Vism 392; or of the kÄmĆ¢vacara -- devaloka J vi.586, -- bhÅ«mi and -- loka the plane or world of kÄma Ps i.83; J vi.99 see also avacara;
-- Ć¢vacaraka belonging to the realm of kÄma J vi.99; Sdhp 254 (Ėika);
-- assÄda the relish of sensual pleasures PvA 262; DA i.89, 311;
-- Ätura affected by passion, love -- sick J iii.170;
-- ÄrÄma pleasure -- loving A iv.438 (gihÄ« k -- bhogÄ«, ĖratÄ, ĖsammuditÄ);
-- Älaya, the abode of sensual pleasure (i. e. kÄma -- loka) S i.33=Sn 177; Sn 306;
-- Ävaį¹į¹a the whirlpool of sensuality J ii.330;
-- Äsava the intoxication of passion, sensuality lusts; def. as kÄmesu kÄma -- chando, etc. (see above k -- chando) Vbh 364, 374; Dhs 1097; as the first of four impurities, viz. kĖ, bhavaĖ, diį¹į¹hiĖ, avijjÄĖ at Vin iii.5 (the detachment from which constitutes Arahantship) Vbh 373; Dhs 1096, 1448; as three (prec. without diį¹į¹hiĖ) at It 49; Vbh 364; cp. D i.84; ii.81; iii.216 M i.7;
-- itthi a pleasure -- woman, a concubine Vin i.36 J i.83; v.490; vi.220;
-- upabhoga the enjoyment of pleasures VvA 79;
-- upÄdÄna clinging to sensuality arising from taį¹hÄ, as kĖ diį¹į¹hiĖ sÄ«labbataĖ, attavÄda D iii.230; M i.51; Vbh 136, 375; Vism 569;
-- Ć»papatti existence or rebirth in the sensuous universe. These are three: (1) Paccupaį¹į¹hita -- kÄmÄ (including mankind four lowest devalokas, Asuras, Petas and animals) (2) NimmÄna -- ratino devÄ, (3) Paranimmita -- vasavattino devÄ D iii.218; It 94. -- Ć»pasaÅhita endowed with pleasantness: in formula rÅ«pÄ (saddÄ, etc.) iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kĖ rajaniyÄ "forms (sounds etc.=any object of sense), desirable, lovely, agreeable pleasant, endowed with pleasantness, prompting desires" D i.245=M i.85; 504; D ii.265; M iii.267 VvA 127. -- esanÄ the craving for pleasure. There are three esanÄs: kÄmaĖ, bhavaĖ, brahmacariyaĖ D iii.216 270; A ii.42; Vbh 366; It 48; S v.54;
-- ogha the flood of sensual desires A iii.69; D iii.230, 276; Vbh 375 Vism 141; DhsA 166; Nd2 178 (viz. kÄmĖ, bhavĖ diį¹į¹hĖ, avijjĖ). -- kaį¹į¹aka the sting of lust Ud 27 -- kara the fulfilment of one's desires J v.370 (=kÄmakiriyÄ) -- karaį¹Ä«ya in yathÄĖ pÄpimato the puppet of the wicked (lit. one with whom one can do as one likes M i.173; It 56;
-- kalala the mud of passions J iii.293 -- kÄra the fulfilment of desires Sn 351=Th 1, 1271 -- kÄrin acting according to one's own inclination Th 1 971; or acting willingly DA i.71;
-- koį¹į¹hÄsa a constituent of sensual pleasure (=kÄmaguį¹a) J iii.382; v.149 DA i.121; PvA 205;
-- kopa the fury of passion Th 1, 671 -- gavesin, pleasure -- seeking Dh 99=Th 1, 992. -- gijjha J i.210 and -- giddha greedy for pleasure, craving for love J iii.432; v.256; vi.245;
-- giddhimÄ, same J vi.525 -- giddhin f. ĖinÄ« same Mhvs vi.3. -- guį¹Ä (pl.) always as paƱca: the five strands of sensual pleasures, viz., the pleasures which are to be enjoyed by means of the five senses; collectively all sensual pleasures. Def. as cakkhuviƱƱeyyÄ rÅ«pÄ, etc. A iii.411; D i.245; ii.271 iii.131, 234; Nd2 s. v.; Ps i.129; as manÄpiyehi rÅ«pĆ¢dÄ«hi paƱcahi kÄma -- koį¹į¹hÄsehi bandhanehi vÄ DA i.121 where it is also divided into two groups: mÄnusakÄ and dibbÄ. As constituents of kÄmarÄga at Nett 28; as vana (desire) Nett 81. -- In the popular view they are also to be enjoyed in "heaven": saggaÅ lokaÅ upapajjissÄmi tattha dibbehi paƱcahi k -- guį¹ehi samappito samangibhÅ«to paricÄressÄmÄ« ti Vin iii.72; mentioned as pleasures in Nandana S i.5; M i.505; A iii.40, iv.118 in various other connections S iv.202; Vv 307; Pv iii.71 (Ėehi sobhasi; expl. PvA 205 by kÄma -- koį¹į¹hÄsehi) PvA 58 (paricÄrenti); cp. also kÄma -- kÄmin. As the highest joys of this earth they are the share of men of good fortune, like kings, etc. (mÄnusakÄ kĖ guį¹Ä S v.409; A v.272, but the same passage with "dibbehi paƱcahi kĖ -- guį¹ehi samappita . . ." also refers to earthly pleasures, e. g. S i.79, 80 (of kings); S v.342 (of a Cakkavatti); A ii.125; iv.55, 239; v.203; of the soul D i.36; Vbh 379; other passages simply quoting k -- g as worldly pleasures are e. g. S i.16=Sn 171; S i.92 iv.196. 326; A iii.69 (itthirÅ«pasmiÅ); D i.60, 104 Sdhp 261. In the estimation of the early Buddhists however, this bundle of pleasures is to be banned from the thought of every earnest striver after perfection their critique of the kÄmaguį¹Ä begins with "paƱc' ime bhikkhave kÄmaguį¹Ä . . ." and is found at various places, e. g. in full at M i.85=Nd2 s. v.; M i.454; ii.42 iii.114; quoted at M i.92; A iii.411; iv.415, 430, 449 458. Other expressions voicing the same view are gedho paƱcannaÅ kĖ -- guį¹ÄnaÅ adhivacanaÅ A iii.312 sq. asisÅ«nÄ . . . adhivacĖ M i.144; nivÄpo . . . adhivac M. i.155; sÄvaį¹į¹o . . . adhivacĖ It 114. In connection w. rata & giddha PvA 3; pahÄ«na M iii.295; gathita mucchita M ;i.173; mÄ te kÄmaguį¹e bhamassu cittaÅ "Let not thy heart roam in the fivefold pleasures Dh 371; cittassa vossaggo Vbh 370; asantuį¹į¹ha Vbh 350. See also Sn 50, 51, 171, 284, 337. -- guį¹ika consisting of fivefold desire, appl. to rÄga S ii.99; J iv.220 Dhs A.371;
-- gedha a craving for pleasure S i.100 ThA 225;
-- cÄgin he who has abandoned lusts Sn 719 -- citta impure thought J ii.214;
-- chanda excitement of sensual pleasure, grouped as the first of the series of five obstacles (paƱca nÄ«varaį¹Äni) D i.156, 246; iii.234 278; A i.231; iv.457; A i.134=Sn 1106; S i.99; v.64 Bdhd 72, 96, 130; Nd2 200, 420A. Also as the first in the series of ten fetters (saÅyojanÄni) which are given above (p. 31) as synonyms of kÄma. Enumerated under 1 -- 10 at Nd2 200 as eight in order: 1, 2, 3, 4, 5 7, 9, 10 (omitting pipÄsÄ and gedha) Vbh 364; Dhs 1114 1153; Nd2 ad chandarÄga and bhavachanda; in order 2, 3, 5, 9, 6, 7, 10, 4 at A ii.10;
-- as nine (like above omitting gedha) at Vbh 374; Dhs 1097;
-- as five in order: 1, 5, 9, 6, 7, (cp. above passage A ii.10) at M i.241;
-- as four in order: 1, 5, 9, 7 at S iv.188;
-- as six nÄ«varaį¹as (5 + avijjÄ) at Dhs 1170, 1486. See also D i.246; iii.234, 269; Ps i.103, 108; ii.22, 26, 44, 169 Vism 141; Sdhp 459;
-- jÄla the net of desires Th 1, 355 -- taį¹hÄ thirst after sensual pleasures; the first of the three taį¹hÄs, viz. kÄmaĖ, bhavaĖ, vibhavaĖ D iii.216 275; It 50; Vbh 365 (where defined as kÄmadhÄtupaį¹isaÅyutto rÄgo); Dhs 1059, 1136 (cp. taį¹hÄ: jappÄpassage); as the three taį¹hÄ, viz. ponobbhavikÄ, nandirÄga -- sahagatÄ, tatratatr' Ć¢bhinandinÄ« at Vin i.10 Vbh 101; as k -- taį¹hÄhi khajjamÄno k -- pariįø·Ähena pariįøayhamÄno M i.504. See also D ii.308; S i.131 A ii.11; Th 2, 140; J ii.311; v.451; Miln 318. -- da granting desires, bestowing objects of pleasure and delight; Ep. of Yakkhas and of Vessantara (cp. the good fairy) J vi.498, 525; Mhvs 19, 9; as sabbaĖ Pv ii.138;
-- dada=prec. Pv ii.918; PvA 112; J vi.508; of a stone Miln 243, 252; of NibbÄna Miln 321; Kh viii.10 esa devamanussÄnaÅ sabbakÄmadado nidhi "this is the treasure which gives all pleasures to gods and men" -- dukkha the pain of sensual pleasures J iv.118;
-- duha granting wishes, like a cow giving milk J v.33; vi.214 f. ĖduhÄ the cow of plenty J iv.20;
-- dhÄtu "element of desire." i. e. 1. the world of desire, that sphere of existence in which beings are still in the bonds of sensuality extending from the AvÄ«ci -- niraya to the heaven of the Paranimmita -- vasavatti -- devas S ii.151; Th 1, 181; also 2. sensual pleasures, desires, of which there are six dhÄtus, viz. kÄmaĖ, vyÄpÄda, vihiÅsÄĖ, nekkhammaĖ avyÄpÄdaĖ, avihiÅsÄĖ, Vbh 86; Nett 97; D iii.215 Vbh 363 (as the first three=akusaladhÄtus); Vbh 404 See also D iii.275; Th 1, 378; J v.454; Vism 486 (cp Vbh 86). -- nandÄ« sensual delight (cp. Ėchanda) A ii.11 Dhs 1114, etc. -- nidÄnaÅ acc. adv. as the consequence of passion, through passion, M i.85, etc. (in kÄmaguį¹Ä passage);
-- nissaraį¹a deliverance from passion, the extinction of passion It 61 (as three nissaraį¹Ä«yÄ dhÄtuyo), cp. A iii.245;
-- nissita depending on craving Miln 11;
-- nīta led by desire J ii.214, 215;
-- panka the mire of lusts Sn 945; Th 2, 354; J v.186, 256; vi.230 505; Mhbv 3;
-- paį¹isandhi -- sukhin finding happiness in the association with desire M iii.230;
-- pariįø·Äha the flame or the fever of passion M i.242, 508; S iv.188 A i.68 (pariįøayhati, khajjati, etc.); A ii.11; Vin iii.20 Nd2 374 (comd with Ėpalibodha); DhA ii.2; see also kÄmacchanda passage. -- pÄla the guardian of wishes i. e. benefactor J v.221;
-- pipÄsÄ thirst for sensuality M i.242; A ii.11, and under kĖ -- chanda;
-- bandha Ud 93 and -- bandhana the bonds of desire J vi.28, also in the sense of kĖ -- guį¹Ä, q. v.;
-- bhava a state of existence dominated by pleasures. It is the second kind of existence, the first being caused by kamma Vbh 137 It rests on the effect of kamma, which is manifested in the kÄma -- dhÄtu A i.223. It is the first form of the 3 bhavas, viz. kÄmaĖ, rÅ«paĖ, arÅ«paĖ Vin i.36; D iii.216 A iv.402; Vism 572. Emancipation from this existence is the first condition to the attainment of Arahantship: kÄmabhave asatta akiƱcana Sn 176, 1059, 1091 (expl. SnA 215: tividhe bhave alaggana); Bdhd 61 ĖparikkhÄ«į¹a one who has overcome the desire -- existence Dh 415=Sn 639. -- bhoga enjoyment of sensual pleasures gratification of desires S i.74 (sÄratta -- Ėesu giddhÄ kÄmesu mucchitÄ); Th 2, 464; It 94 ( -- Ėesu paį¹įøito who discriminates in worldly pleasures) J ii.65;
-- bhogin enjoying the pleasures of the senses Vin i.203, 287; ii.136, 149; D iii.124, 125; Miln 243 350, as Ep. of the kÄmĆ»papatti -- beings It 94; as ten kinds A v.177; as bringing evil, being blameworthy S i.78; cp. A iv.281, 438; S iv.333 sq.; A iii.351; Th 2 486; J iii.154. ye keci kÄmesu asaƱƱatÄ janÄ avÄ«tarÄgÄ idha k -- bhogino (etc.) A ii.6, cp. ii.17. kÄmabhogÄ« kÄm'ÄrÄmo kÄmarato kÄma -- sammudita A iv.439 -- ĖseyyÄ sleeping at ease, way of lying down, the second of the four ways of sleeping (kÄmabhogÄ«seyyÄ vÄmena passena) A ii.244;
-- bhojin=Ėbhogin Ud 65;
-- magga the path of sensuous pleasures J v.67;
-- matta intoxicated with sensuous pleasures J vi.231;
-- mucchÄ sensual stupor or languor S iv.189; A ii.11; Dhs 1114, etc. (see kÄmacchanda);
-- yoga application to sensuous enjoyment one of the four yogas, viz. kÄmaĖ, bhavaĖ, diį¹į¹hiĖ avijjÄĖ (cp. ÄsavÄ) A ii.10; only the first two at It 95 cp. D iii.230, 276; S v.59; DhsA 166;
-- rata delighting in pleasures J v.255;
-- rati amorous enjoyment (as arati Th 2, 58 and 141; J i.211; iii.396; iv.107. -- n'atthi nissaraį¹aÅ loke kiÅ vivekena kÄhasi bhuƱjassu kratiyo mĆ¢hu pacchĆ¢nutÄpinÄ« S i.128. mÄ pamÄdam anuyuƱjetha, mÄ kÄmaratisanthavaÅ appamatto hi jhÄyanto pappoti paramaÅ sukhan S i.25=Dh 27=Th 1 884;
-- rasa the taste of love J ii.329; iii.170; v.451 -- rÄga sensual passion, lust. This term embraces the kÄmaguį¹Ä & the three rÄgas: Dhs 1131, 1460 Nett 28; M i.433 sq.; D iii.254, 282; S i.22 A iii.411; S i.13, 53; iii.155; Th 2, 68, 77; PvA 6; see also k -- chanda passage. Relinquishing this desire befits the Saint: Sn 139 (ĖÅ virÄjetvÄ brahmalokĆ»pago). As k -- rÄgavyÄpÄda Dhs 362; SnA 205;
-- rūpa a form assumed at will VvA 80, or a form which enjoys the pleasures of heaven Vbh 426;
-- lÄpin talking as one likes D i.91 (=DA i.257 yadicchaka -- bhÄį¹in);
-- lÄbha the grasping of pleasures, in Ėabhijappin A iii.353;
-- loka the world of pleasures=kÄmĆ¢vacara, q. v. Sdhp 233, 261 -- vaį¹į¹in assuming any form at will, Protean J ii.255 iii.409=Vv 33191; J v.157; Vv 163; VvA 80, 143, 146 -- vasika under the influence of passions J ii.215;
-- vitakka a thought concerning some sensuous pleasure, one of the three evil thoughts (kÄmaĖ vyÄpÄdaĖ vihiÅsÄĖ D iii.215, 226; M i.114; A i.68; J i.63; iii.18, 375 iv.490; vi.29; It 82, 115; Vbh 362; Miln 310;
-- vega the impulse of lust J vi.268;
-- sagga the heaven of sensuous beings, there are six q. v. under sagga J i.105 ii.130; iii.258; iv.490; vi.29, 432; at all these passages only referred to, not enumd; cp. k -- Ć¢vacara;
-- sankappa-bahula full of aspirations after pleasure A iii.145, 259 D iii.215;
-- sanga attachment to passion Ud 75;
-- saĆ±Ć±Ä lustful idea or thought; one of the three akusalasaƱƱÄs (as vitakka) D i.182; iii.215; M ii.262; S i.126 Vbh 363; Th 1, 1039; virata kĖ Äya S i.53=Sn 175 -- saƱƱojana the obstacle or hindrance formed by pleasures; ĖĆ¢tiga Ep. of Arahant, free of the fetters of lust A iii.373 (+ kÄmarÄgaÅ virÄjetvÄ);
-- sineha love of pleasures Dhs 1097 (also as Ėsneha M i.241; S iv.188 A ii.10); see k -- chanda;
-- sukha happiness or welfare arising from (sensual) pleasure, worldly happiness valued as mÄ«lhaĖ, puthujjanaĖ, anariyaĖ, and not worth pursuit: see kÄmaguį¹Ä, which passage closes: yaÅ ime paƱca k -- guį¹e paį¹icca uppajjati sukhaÅ somanassaÅ idaÅ vuccati k -- sukhaÅ A iv.415; S iv.225; varying with . . . somanassaÅ ayaÅ kÄmÄnaÅ assÄdo M i.85, 92 etc. -- As kÄmaĖ and nekkhammaĖ A i.80; as renounced by the Saint: anapekkhino kĖ Å pahÄya Dh 346 S i.77; M iii.230; Sn 59 (see Nd2 s. v.). See also S iv.208; M ii.43; Th 2, 483; Vv 617; J ii.140; iii.396 v.428; kÄmasukhallik' Ć¢nuyoga attachment to worldly enjoyment S iv.330; v.421; Vin i.10; D iii.113 Nett 110; Vism 5, 32;
-- sutta N. of the first sutta of the Aį¹į¹hakavagga of Sn;
-- seį¹į¹hÄ (pl.) a class of devas D ii.258;
-- sevanÄ pursuit of, indulgence in, sensuous pleasure J ii.180; iii.464;
-- sevin adj. to prec. J iv.118 -- hetu having craving as a cause: in ÄdÄ«nava -- section foll. on kÄmaguį¹Ä M i.86, etc., of wealth S i.74 -- hetuka caused by passion Th 2, 355=ThA 243 J v.220, 225.
3.2 – CPD
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kÄma, m. [ts., cf. BHSD, SWTF, Encyclop. of Buddhism VI, 1 1996 s.v.; HĆ“b. s.v. ai],
1. (mostly in sg.) wish, desire, pleasure;
2. (in pl.) the objects of sensual pleasure viz.
rÅ«pa, sadda, gandha, rasa, phoį¹į¹habba,
cf.
kÄmaguį¹a, q.v. on ~Äni cf. Mittelindisch-2 Ā§ 315;
ā gramm.
lit.:
kamu icchÄkantisu.
kÄmeti kÄmayati
~o kanti +.
ettha ca ~o ti rÅ«pĆ¢divisayaį¹ kÄmetÄ« ti
~o, kÄmÄ«yatÄ« ti vÄ ~o kilesakÄmavatthukÄmavasen'
etaį¹ daį¹į¹habbaį¹, kileso hi tebhÅ«makavaį¹į¹asaį¹-
khÄtaƱ ca vatthu ~o ti vuccati, Sadd 556,24 foll.
;
ka-
manaį¹į¹hena ~Ä nÄma, Mp III 407,7;
ā lex.
lit. avigga-
ho to ~o ca manosu madano , Abh 42;
ā exeg.
:
a.
definitions:
katame ~Ä?
chando ~o rÄgo ~o chanda-
rÄgo ~o saį¹
kappo ~o saį¹
kapparÄgo ~o, ime vuc-
canti ~Ä, Vibh 256,35 foll.
(on formula "vivicc' eva
~ehi vivicca akusalehi dhammehi," q.
v. infra) qu.
Sp
141,26, cf.
saį¹
kapparÄgo purisassa ~o, S I 22,25 foll.
=
A III 411,14 qu.
Kv 370,20, It-a II 41,2;
uddÄnato dve
~Ä:
vatthukÄmÄ ca kilesakÄmÄ ca.
katame vatthukÄ-
mÄ?
manÄpikÄ rÅ«pÄ manÄpikÄ saddÄ + .
.. yaį¹ kiƱ-
ci rajanÄ«yaį¹ vatthu vatthukÄmÄ.
katame kilesakÄ-
mÄ?
chando ~o rÄgo ~o + .
.. ime vuccanti kilesakÄ-
mÄ, Nidd I 1,9-2,11;
uddÄnato dve ~Ä vatthukÄmo
ca kilesakÄmo ca.
tattha kilesakÄmo atthato chanda-
rÄgo va, vatthukÄmo tebhÅ«makavaį¹į¹aį¹, As 62,1-3;
~Ä dvidhÄ:
vatthukÄmÄ ca kilesakÄmÄ ca, Peį¹ 153,22;
pane' ev' ÄyatanÄ ~Ä, Kv 369,21 foll.
(Kv-a 108,3:
view
of the Pubbaseliyas);
~o icchÄ, Sadd 485,5;
ā b.
kinds
of ~:
ye ca .
.. hÄ«nÄ ~Ä ye ca majjhimÄ ~Ä ye ca paį¹Ä«tÄ
~Ä, sabbe ~Ä tv eva saį¹
khaį¹ gacchati, A III 5,28 foll.
;
atÄ«tÄ ~Ä, bahiddhÄ ~Ä hÄ«nÄ ~Ä majjhimÄ ~Ä paį¹Ä«tÄ[[side 369]]
~Ä ÄpÄyikÄ ~Ä mÄnusikÄ ~Ä dibbÄ ~Ä +, Nidd I 1,17
foll.
;
S V 315,3 foll.
;
atītesu me .
.. ~esu kÄmacchando
pahÄ«no anÄgatesu me ~esu kÄmacchando vigato, S
V 315,3 foll.
;
kin nu kho ~Änaį¹ aggan ti .
.. rÅ«pÄ ~Ä-
naį¹ aggan ti +, S I 79,29 foll.
~ehi kÄmasukhaį¹ kÄ-
masukhÄ kÄmaggasukhaį¹ tattha aggaį¹ akkhÄyatÄ«
ti, M II 43,8 foll.
;
ā c.
the cause etc.
of ~:
katamo .
..
~Änaį¹ nidÄnasambhavo.
phasso ..
. ~Änaį¹ nidÄna-
sambhavo.
katamÄ ..
. ~Änaį¹ vemattatÄ.
aƱƱo ..
. ~o
rÅ«pesu, aƱƱo ~o saddesu + .
.. ayaį¹ vuccati ~Änaį¹
vemattatÄ.
katamo ..
. ~Änaį¹ vipÄko yaį¹ .
.. kÄma-
yamÄno tajjaį¹ tajjaį¹ attabhÄvaį¹ + .
.. ayaį¹ vucca-
ti .
.. ~Änaį¹ vipÄko.
katamo ..
. kÄmanirodho. phas-
sanirodho .
.. kÄmanirodho +, A III 411,19 foll.
;
(duvi-
dho pi kÄmapatthanaį¹ nissÄya uppannattÄ ~Änaį¹
vipÄko, Mp III 407,16 foll) ā 1. na te ~Ä yÄni citrÄni
loke, saį¹
kapparÄgo purisassa ~o, S I 22,24* foll.
(vat-
thukÄmaį¹ parikkhipitvÄ kilesakÄmo ~o to vutto,
Spk I 63,4) qu.
It-a II 41,2*;
bhÄ«ruyÄ nÅ«na me kÄmo,
Ja III 419,1*;
~ena me Ummadantiį¹ paį¹icca, V 222,2*
(patthanÄya, 226,2');
indriyÄnaį¹ ~ena vasaį¹ .
..
gacchati, III 464,16* (ct.
kilesakÄmavasena);
yo ve ic-
chati ~ena, V 328,1* (yo eko icchati taį¹ vadÄmi ~e-
na [so read with Ce, Se;
Ee w.
r. ~aį¹] Nandaį¹, 328,9'
foll);
~ena ÄharitvÄ, M II 51,26 read kÄjena, q.
v.;
~Äna
~Ä, Ja III 466,1* (ct.
vatthukÄmapatthanÄya) "because
of desire for objects of sensual pleasure," cf.
kÄmakÄma,
q.
v.;
ā ~aį¹ karohi te tayÄ muƱca vÄ te hanassu vÄ,
Ja V 310,23* (= icchaį¹ ruciį¹, 310,31';
yathÄsukhaį¹
karohi ~aį¹, 219,18* (attano icchaį¹ pÅ«rehi, 224,20'),
cf.
karoti 10.b.(x), q.
v.;
sadÄ ~e vidhentu me, VI
230,21* "they should always fulfill my wishes;
" dÄse no
dehi yassa honti tava ~Ä, 138,17* (ct.
dÄtukÄmo);
yassa tvaį¹ bhatako raƱƱo ~aį¹ tass' eva papaya, V
365,9*;
sace te Å«naį¹ ~ehi ahaį¹ paripÅ«rayÄmi te, D
II 243,21* foll.
cf. Mvu III 215,13*;
nimantayī ca ~ehi,
Ja IV 356,25*;
naccagÄ«tassa sikkhitÄ .
.. ~e taį¹ rama-
yissanti, VI 25,20*;
~aį¹ tassa pavedaya, IV 225,26*"
"communicate your wish to him";
~aį¹ bhutvÄ yathÄ-
sukhaį¹, Ap 547,23 qu.
Thī-a (1998) 127,21*;
~aį¹ kÄ-
mayamÄnassa, Sn 766 (cf.
Sn-trsl. II;
F.
Enomoto,
SWTF Beiheft 2. 1989:
35;
manÄpiyarÅ«pa-ÄditebhÅ«-
makadhammasaį¹khÄtaį¹ vatthukÄmaį¹, Pj II 512,25;
cf.
Mhbh XIII 94.30) = Ja IV 172,9* (vatthukÄmam pi
kilesakÄmam pi, 173,4');
kÄmayamÄno ti ~aį¹ kÄma-
yamÄno, Mp III 407,10 (ad A III 411,23);
ā na ~e haƱ-
Ʊate kvaci, Ja II 178,21* (~e patiį¹į¹hito ~ena nÄ«yamÄ-
no .
..athavÄ kÄme ti hetuvacane bhummaį¹, kÄma-
hetu, 179,5 foll);
~esu va haƱƱare bajjhare, IV 312,27*
foll.
(kÄmahetu ~e nissÄya, 313,3'), for the use of the
loc.
cf. Kasussyntax Ā§ 307;
mÄ vo ~Ä haniį¹su, V
191,17* (ct.
vatthukÄmakilesakÄmÄ);
n'atthi ~e asa-
diso, VI 421,13* (ct.
~asmiį¹ hi cittam eva pamÄį¹aį¹
na pana jÄti);
ā pÄtukarÄ« mantaį¹ ~asÄ .
.. mamaį¹,
181,28* (attano icchÄya, 182,6');
~asÄ dhammacÄrinÄ«,
IV 320,5* (ekanten' eva, 321,3');
mayhaį¹ ~Ähi,
285,17* (ct.
~ena), cf.
pÅ«jito mayhaį¹ ~ehi, VI 172,19*
(ct.
mama santakehi ~ehi);
tava ~Ähi, V 294,17 (so Ee,
Ce, Se;
MS.
Bd ~ena;
cf.
tava ~ehi, Mvu II 481,5*:
T.
R. Chopra, The KuÅa-JÄtaka.
1966:
110 n.
12), on ~Ähi
cf.
Mittelindisch-2 Ā§ 303;
ā 2. ~Ä diį¹į¹hÄ honti, S IV
188,6;
ā on the evil of the objects of sensual pleasure (Ä-
dÄ«nava, assÄda, bhaya, etc.
):
~Änaį¹ samudayaį¹ ca
atthagamaį¹ ca assÄdaį¹ ca ÄdÄ«navaį¹ ca nissara-
į¹aį¹ ca yathÄbhÅ«taį¹ pajÄnÄti, A II 11,20 foll.
;
ko ..
.
~Änaį¹ assÄdo ko ÄdÄ«navo kiį¹ nissaraį¹an ti, M I
85,12;
87,33 foll.
;
kulaputto yena sippaį¹į¹hÄnena jÄ«vÄ«-
kaį¹ kappeti + .
.. ayam pi .
.. ~Änaį¹ ÄdÄ«navo san-
diį¹į¹hiko dukkhakkhandho kÄmahetu +, M I 85,36;
~esu kho pan' assa ÄdÄ«navo na yathÄbhÅ«taį¹ sam-
mappaƱƱÄya sudiį¹į¹ho hoti, A III 428,11 foll.
;
~esu ..
.
me ÄdÄ«navo adiį¹į¹ho, IV 439,29 foll.
;
ciraį¹ diį¹į¹ho me
.
.. ~esu ÄdÄ«navo +, Ud 59,30;
~esu ÄdÄ«navaį¹ adda-
siį¹su, D II 274,3* (Sv 709,9);
~esu ÄdÄ«navaį¹ passa,
Thī 485;
~esv ÄdÄ«navaį¹ disvÄ, Th 458 (savatthukÄ-
mesu kilesakÄmesu, Th-a II 192,35);
BhagavÄ .
.. ~Ä-
naį¹ ÄdÄ«navaį¹ okÄraį¹ saį¹kilesaį¹ nekkhamme Ä-
nisaį¹saį¹ pakÄsesi, D I 110,2;
II 41,11;
appassÄdÄ ~Ä
bahudukkhÄ bahupÄyÄsÄ, ÄdÄ«navo, M I 91,26 foll.
(cf.
131,24 foll.
) qu. Sv 473,1, Ps III 91,24, Mp IV 101,16,
Ud-a 282,25, Th-a I 204,26, Nett-a 106,6, cf.
Vism
124,25, Cp-a 211,30;
Vin II 26,22 foll.
= M I 132,15 foll.
qu. Nidd II 91,8 foll.
= Be 282,15 ā A III 97,1 foll.
cf Ja
V 210,7' foll.
;
ime paƱca kÄmaguį¹e paį¹icca uppajjati
sukhaį¹ somanassaį¹ ayaį¹ ~Änaį¹ assÄdo, M I
85,29, cf.
85,23 foll.
s.v. kÄmaguį¹a, q.
v.;
~Änaį¹ appas-
sÄdataį¹ dasseti, Ja III 396,15' foll.
;
ettha appasÄdÄ
~Ä ti-ÄdÄ«ni suttÄni ÄharitvÄ, 500,25' (i.
e. M I 91,26
foll);
anantĆ¢dÄ«navÄ ~Ä bahudukkhÄ mahÄvisÄ, ThÄ«
358;
appassÄdÄ dukhÄ ~Ä iti viƱƱÄya paį¹įøito, Dhp
186 = Ja II 313,19* (314,3') ā IV 118,16*, cf.
mahassÄdÄ
sukhÄ ~Ä, 118,8*;
dukkhÄ ~Ä .
.. na sukhÄ ~Ä, Th 93;
dukkhÄ hi ~Ä kaį¹ukÄ mahabbhayÄ, 1122 (Th-a III
156,30);
pajahÄti chandaį¹ dukkhesu ~esu mahab-
bhayesu, Ja V 148,25*;
~ato jÄyatÄ« soko ~ato jÄyatÄ«
bhayaį¹, Dhp 216;
kiį¹ maį¹ ~esu yuƱjatha jÄnÄtha
maį¹ pabbajitaį¹ ~esu bhayadassiniį¹, ThÄ« 345-46;
348;
ā andhakaraį¹e ~e bahudukkhe mahÄvise, Ja
III 500,22*;
visaį¹ ~Ä samohitÄ, 201,10* (rÅ«pĆ¢dayo
paƱca vatthukÄmÄ, 201,23');
dhir-atthu subahū ~e
duggandhe bahukaį¹į¹ake, Ja IV 117,27* ā II 519,13*;
dhir-atthu ~Ä asucÄ« duggandhÄ bahukaį¹į¹akÄ, ThÄ«
225;
ā attachment to and enjoyment of the objects of
sensual pleasure:
yo ca nesaį¹ ~esu kÄmacchando kÄ-
masneho +, M I 241,4 ā S IV 188,21 qu.
It-a II 176,33
foll.
;
Nidd I 262,9 foll.
;
~e abhipatthayanti, M II
72,28*;
ekacco saį¹saį¹į¹ho viharati ~ehi, saį¹saį¹į¹ho a-
kusalehi dhammehi, D II 214,10 foll.
;
puthÅ« visattÄ
~esu, Sn 272 (Pj II 304,21-26) = S I 207,35* (vatthukÄ-
mesu, Spk I 304,20);
kulaputto so ca hoti abhijjhÄlu[[side 370]]
~esu tibbasÄrÄgo vyÄpannacitto +, S III 93,14 ā A II
30,14 (vatthukÄmesu, Mp III 62,1) ā It 90,1 qu.
Thī-a
(1998) 271,1;
keci samaį¹Ä vÄ brÄhmaį¹Ä vÄ abhijjhÄlÅ«
~esu tibbasÄrÄgÄ, M I 17,32 foll.
;
sace dhÄvati te cit-
taį¹ ~esu ca bhavesu ca, Th 446 (paƱca kÄmaguį¹esu
chandarÄgavasena, Th-a II 187,20);
yaį¹ ~Ä hi citrÄ
madhurÄ manoramÄ virÅ«parÅ«pena mathenti cittaį¹,
Sn 50 (vatthukÄmÄ ca kilesakÄmÄ ca.
tattha vatthu-
kÄmÄ manÄpiyarÅ«pĆ¢dayo dhamma, kilesakÄmÄ
sabbe pi rÄgappabhedÄ.
idha vatthukÄmÄ adhippe-
tÄ, Pj II 99,20 foll.
) = Th 787 (Th-a III 40,32 foll.
= Pj II
99,20 foll.
;
cf. Th 1112) = M II 74,5;
~Ä cittapamÄthino,
Thī 358;
~esu tibbaį¹ kurutaį¹ apekkhaį¹, Ja IV
309,3* (= vatthukÄmakilesakÄmesu, 309,5');
ā appa-
kÄ te sattÄ .
.. ye uįø·Äre uįø·Äre bhoge labhitvÄ na c' eva
majjanti .
.. na ca ~esu gedhaį¹ Äpajjanti +, S I 73,30
foll.
;
~esu vinaya gedhaį¹, Sn 1098 ā Khp 9,3;
~esu
gedham Äyuto, Ap 57,15;
~esu giddhÄ pasutÄ pa-
mÅ«įø·hÄ, Sn 674;
Ja VI 245,11*;
ye idha ~esu asaƱƱatÄ
janÄ rasesu giddhÄ, Sn 243;
ahaƱ ca giddho ~esu, Ja
V 254,30*;
255,3* foll.
;
na ..
. ~esu giddho, D III 107,4
(= vatthukÄmakilesakÄmesu agiddho, Sv 893,28);
giddhÄ ~esu mucchitÄ, S I 74,10*;
taį¹ maį¹ ~ehi
sampannaį¹ rattaį¹ ~esu mucchitaį¹, Ja III 432,22*;
ratte ~esu mucchite, It 92,11* (vatthukÄmesu kÄma-
patabyatÄvasena, It-a II 117,33);
manussÄ yebhuyye-
na ~esu ativelaį¹ sattÄ rattÄ giddhÄ gathitÄ +, Ud
75,9 foll.
;
~esu gathitÄ pajÄ, Sn 823, cf.
upadhÄ«su janÄ
gadhitÄse, Th 1216;
Ja V 10,15*;
ā ekacco ~esu avi-
gatarÄgo hoti +, S III 11,15 foll.
;
aƱƱatr' eva ~ehi aƱ-
Ʊatra kÄmasaƱƱÄya aƱƱatra kÄmavitakkehi ~e paį¹i-
sevissatī ti, M I 133,21 foll.
;
ye keci ~esu asaƱƱÄtÄ ja-
nÄ avÄ«tarÄgÄ .
.. kÄmabhogino, A II 6,7 foll.
;
bhikkhu
~e (Be Ā°esu) avÄ«tarÄgo hoti, D III 238,14 foll.
(~e ti
vatthukÄme pi kilesakÄme pi, Sv 1031,11;
kÄmagid-
dho puggalo vatthukÄme viya kilesakÄme pi assÄ-
deti abhinandati, Sv-pį¹ III 324,3 foll.
) = M I 101,29
foll.
;
114,3;
so aƱƱe satte passÄmi ~esu avÄ«tarÄge kÄ-
mataį¹hÄhi khajjamÄne kÄmapariįø·Ähena pariįøayha-
mÄne ~e paį¹isevante, M I 504,32 foll.
;
505,36 foll.
;
ye-
bhūyyena .
.. sattÄ ~esu palÄįø·itÄ, A III 5,24 (vatthu-
kÄmakilesakÄmesu .
.. abhiratÄ, Mp III 223,23 foll);
ā eko .
..devo te va ~e ajjhÄvasi, D II 272,15 (tatth'
eva ÄvÄsiko ahosi, Sv 708,11);
~e-m-ajjhÄvasanto ~e
paribhuƱjanto, M III 129,33 (so read;
Ce 1944, Ce 1960:
~am ajjhÄĀ°;
Be = Ee:
kÄmamajjhe vasanto) ā A I 68,4
(Ce 1915 v.
l. ~e-m-ajjhÄĀ°, Be ~am ajjhÄĀ°;
ct.
~e-m-aj-
jhÄvasatÄ« ti duvidhe pi ~e ghare gharasÄmiko viya
vasati adhivasati, Mp II 141,5, so Ee, Ce 1922, Ce
[SHB] 1923 with v.
l ~aį¹ ajjhÄĀ° "Ma;
" Be ~am aj-
jhÄĀ°);
jÄto ~Äni bhuƱjati, S I 132,26* = ThÄ« 190;
~e
bhuƱjatī, Thī 295 qu.
Sadd 471,22;
bhuƱja ~e ramas-
su ca, Ja VI 399,8*;
461,28*;
nanu nÄma ~Ä paribhuƱ-
jitabbÄ, yadÄ jiį¹į¹Ä bhavissanti tadÄ brahmacariyaį¹
carissatha, Vin I 293,22 = IV 278,7;
~e paribhuƱjanto
puƱƱani karonto abhiramassu, Vin III 13,29 (sc.
Ya-
so) (attano puttadhÄrehi saddhiį¹ bhoge bhuƱjanto,
Sp 205,15) = M II 57,1 (sc.
Raį¹į¹hapÄla) (Ps III 292,20 =
Sp 205,15);
na ~e paribhuƱjeyyÄsi, M I 91,22;
463,19;
~e ca paribhuƱjatu Ja VI 491,20*;
Th 461;
Ja IV
371,16*;
Pv 32;
bhuƱja ~e yathÄ pure, ThÄ« 295;
~e
bhuƱjati HÄrito, Ja III 498,26*;
~e bhuƱjeyyaį¹, IV
470,28;
Cp 95;
bhuƱja ~e amÄnuse, Ja IV 356,28* = VI
127,27*;
ā na kahÄpaį¹avassena titti ~esu vijjati, Dhp
186 = Ja II 313,18* (ct.
vatthukÄmakilesakÄmesu) qu.
Thī-a (1998) 261,34;
atittaį¹ yeva ~esu Antako kuru-
te vasaį¹, Dhp 48;
~ehi lokamhi na h' atthi titti, M II
73,3* - Th 778;
na so ~ehi tappati, Ja IV 172,26*;
ā
objects of sensual pleasure are heavenly (dibba) or earth-
ly (mÄnusaka):
rÄgaį¹ vinayetha mÄnusesu dibbesu
~esu cÄ pi bhikkhu, Sn 361;
itthi hutvÄ svajja pumo
'mhi devo dibbehi ~ehi samaį¹
gībhūto, D II 273,18*;
Th 535;
Vv 923;
1287;
vantÄ mahesinÄ ~Ä ye dibbÄ
ye ca mÄnusÄ, ThÄ« 350;
bhuttÄ .
.. me mÄnusikÄ ~Ä
samayo dibbe ~e pariyesituį¹, D III 60,1 = M II 75,19
foll.
= 77,10 = 81,19;
bhuƱja mÄnusake ~e, S I 9,7;
mÄ-
nusakehi .
.. ~ehi dibbÄ ~Ä abhikkantatarÄ ca paį¹Ä«-
tatarÄ, V 409,23 foll.
;
sabbe ~Ä samucchinnÄ ye dibbÄ
ye ca mÄnusÄ, ThÄ« 47;
~Ä vÄ kÄmasaĆ±Ć±Ä vÄ brahma-
loke na vijjati, Ja IV 469,9*;
ā impermanence of the
objects of sensual pleasure;
sabbe ~Ä aniccÄ dukkhÄ vi-
pariį¹ÄmadhammÄ ti, A II 177,1;
aniccÄ .
.. ~Ä tucchÄ
musÄ moghadhammÄ (Be mosaĀ°), M II 261,26 = A V
84,24 (reading mosaĀ°), cf.
tucchÄ ~Ä appassÄdÄ bahu-
vighÄtÄ, ThÄ« 450 (mÄnusakÄ ~Ä, ThÄ«-a [1998] 257,12);
ye ca diį¹į¹hadhammikÄ ~Ä ye ca samparÄyikÄ ~Ä +
.
.. ubhayaį¹ etaį¹ aniccaį¹, M II 263,2 foll.
;
na santi
~Ä manujesu niccÄ, S I 22,17*;
diį¹į¹hÄ mayÄ dhamma-
dharÄ upÄsakÄ ~Ä aniccÄ ti bhÄsamÄnÄ, Th 187;
an-
iccÄ addhuvÄ ~Ä yesu mando pamucchito, S I (1998)
426,9* (samucchĀ° S I [1884] 198,11);
~Ä .
.. aniccÄ duk-
khÄ vipariį¹ÄmadhammÄ tesaį¹ vipariį¹ÄmaƱƱathÄ-
bhÄvÄ uppajjanti sokaparidevadukkhadomanassu-
pÄyÄsÄ, D I 36,32-34 (heretical view);
kÄlikÄ ~Ä vuttÄ
BhagavatÄ, 9,11 foll.
;
117,29;
ā inappropriateness of en-
joying the objects of sensual pleasure:
na .
.. BhagavÄ
~esu sukhallikĆ¢nuyogayutto, D III 113,19 (= vatthu-
kÄmesu, Sv 896,27);
yo cĆ¢yaį¹ ~esu kÄmasukhallikĆ¢-
nuyogo hīno gammo pothujjaniko anariyo anattha-
saį¹hito, S IV 330,29 = V 421,4 (Ee w.
r. ~esu ~esu
khaĀ°) = Paį¹is II 147,7 (on the formula cf.
O.v.Hinuber:
Untersuchungen zur MĆ¼ndlichkeit, AWL 1994, Nr.
5:
11, 17);
ā abhabbo khÄ«nĆ¢savo bhikkhu (sc.
arahaį¹,
133,10) ..
. sannidhikÄrakaį¹ ~e paribhuƱjituį¹ sey-
yathÄ pi pubbe agÄriyabhÅ«to, D III 133,19 (vatthukÄ-
me ca kilesakÄme ca, Sv 913,7 foll.
) = M I 523,9 = A
IV 370,8 foll.
(Ee w.
r. sannidhikÄrake), qu.
as abhabbo
.
.. hÄ«nÄyĆ¢vattitvÄ ~e paribhuƱjituį¹ seyyathÄ pi
pubbe agÄrikabhÅ«to, Vin I 17,7;
ā renunciation of the
objects of sensual pleasure:
BhagavatÄ .
.. ~Änaį¹ pahÄ-[[side 371]]
naį¹ akkhÄtaį¹, Vin III 20,6 (Sp 218,12);
~Änaį¹ pahÄ-
nam eva sukhan ti viditvÄ, Ja V 149,21';
yo na lippati
~esu, Sn 625 = Dhp 401 ā S I 212,16* = A I 138,4*
(vatthukÄmesu ca kilesakÄmesu ca taį¹hÄdiį¹į¹hilepe-
hi, Mp III 226,19);
~e aparijÄtÄnaį¹ .
.. ye ca ~e pariƱ-
ƱÄya caranti akutobhayÄ, A III 69,9* foll.
;
samano Ä-
vuso Gotamo ~Änaį¹ pariƱƱaį¹ paƱƱÄpeti, M I 84,10
foll.
(~Änaį¹ pahÄnaį¹ samatikkamaį¹ .
.. tathÄgato
~Änaį¹ pariƱƱaį¹ anÄgÄmimaggena paƱƱÄpeti, Ps II
54,23 foll), cf.
N. Tatia, IT XI 1983:
294-299;
nĆ¢haį¹
bhabbo etarahi ~Äni paį¹isevituį¹, A III 75,13* (duvi-
dhe pi ~e paį¹isevituį¹, Mp II 243,2);
~esu asaƱƱatÄ,
A II 19,22* (vatthukÄmesu kilesakÄmehi asaį¹yatÄ,
Mp III 22,23);
vippamutto ca ~ehi, Sn 483;
yasmiį¹
~Ä na vasanti.
.. vimokkho tassa nĆ¢paro, 1094;
bhik-
khuno ~aį¹ (so read with Sv 1031,33;
Ee ~e, Be ~esu)
manasikaroto ~esu cittaį¹ na ppasÄ«dati + .
.. tassa
taį¹ cittaį¹ sugataį¹ subhÄvitaį¹ .
.. visaį¹yuttaį¹
~ehi, D III 239,1-240,2 = 278,22 (not printed in Ee) = A
III 245,7-12 (kÄmĆ¢bhimukhaį¹ cittaį¹ pesentassa, Mp
III 321,6);
katamÄ ca .
.. nava anupubbavihÄrasamÄ-
pattiyo?
yattha ~Ä nirujjhanti, ye ca ~e nirodhetvÄ
nirodhetvÄ viharanti, addhÄ te Äyasmanto nicchÄtÄ
nibbutÄ tiį¹į¹Ä pÄragatÄ tadaį¹
genÄ ti vadÄmi, A IV
410,28 foll.
;
~Änaį¹ yeva nibbidÄya virÄgÄya niro-
dhÄya paį¹ipanno, A I 64,11 (duvidhÄnam pi ~Änaį¹,
Mp III 134,23);
mĆ¢haį¹ ~ehi saį¹gacchiį¹ yesu tÄ-
į¹aį¹ na vijjati, ThÄ« 351;
~esu ratiį¹ so nĆ¢dhigacchati,
Ja II 313,20*;
~ehi vijigucchatha, IV 469,10*;
yaį¹ yaį¹
cajati ~Änaį¹, 173,1* (odhiį¹ ~Änaį¹, 174,16');
~e caji-
tvÄna, S I (1998) 450,15* (duvidhe ~e, Spk I 308,4) qu.
Th-a I 122,17* (nekkhammajjhÄsayena vatthukÄme
pahÄya, taƱ ca kilesakÄmassa tadaį¹
gappahÄnavase-
na veditabbaį¹.
pabbajjÄ hi kÄmapariccÄgo, Th-a I
122,21 foll);
sabbe pariccaje ~e, It 94,19* (dibbĆ¢dibhe-
de sabbe pi ~e vatthukÄme ca kilesakÄme ca, It-a II
122,30);
kacci na rajjati ~esu, Sn 160 foll.
;
~aį¹ bahuį¹
passatu appakaį¹ vÄ na hi tena suddhiį¹ kusalÄ va-
danti, 909;
tassa ce kÄmayÄnassa chandajÄtassa jan-
tuno te ~Ä parihÄyanti, sallaviddho va ruppati, 767
qu.
Vism 576,31;
~esu adhipannÄnaį¹ dissate byasa-
naį¹ bahuį¹, ThÄ« 345;
~ehi anatthikÄ vigatamohÄ,
484;
amatamhi vijjamÄne kin tava ~ehi ye pariįø·ÄhÄ,
504 foll.
;
~esu analaį¹
katÄ, S I 15,21*;
so n' eva tÄva
anÄvaį¹į¹Ä« ~esu hoti, M I 91,28 foll.
;
anikÄ«įø·itÄvino ~esu,
S I 117,25 (Spk II 35,6);
IV 110,27;
~esu appaį¹ibaddha-
cittÄ, ThÄ« 12;
mÄ ~e abhinandi, 485;
~esu kÄmachan-
daį¹ virÄjetvÄ idh' upapannÄ, D II 51,18;
kuto pan'
assa uppajjissati ~esu kÄmacchando, M I 433,10;
~e-
su so jantu kathaį¹ nameyya, S I 117,4*;
~esu chan-
daį¹ paį¹ighaį¹ vinodaye, Vism 152,10* (qu.
from po-
rÄį¹Ä);
~esu nĆ¢bhigijjheyya, Sn 1039;
~esu asaį¹
ga-
mÄnaso, Th 1119;
sabbesu ~esu yo vÄ«tarÄgo, 1071;
bÄhirake ~esu vÄ«tarÄge, M III 255,8 foll (Ps V 71,8)
qu.
Ps I 187,6;
Sunetto nÄma satthÄ .
.. titthakaro ~e-
su vÄ«tarÄgo, A III 371,17;
373,19*;
IV 103,25;
vÄ«tarÄgat-
tÄ ~e na sevati khayÄ rÄgassÄ ti, M I 319,4 foll.
;
pu-
thujjano ~esu vÄ«tarÄgo saha dhammĆ¢bhisamayÄ an-
ÄgÄmiphale saį¹į¹hÄtÄ« ti, Kv 112,19;
~e vÄ«tarÄgo hoti
vigatachando vigatapemo vigatapipÄso vigatapari-
įø·Äho vigatataį¹ho, M I 103,5 (formula 4+5+5+6+7+5) ā
S III 11,17 foll.
ā A II 175,3 (~esu);
for negative formula,
cf.
s.v. avigata;
ā yo .
.. ~esu chandarÄgavinayo +, i-
daį¹ ~anÄį¹ nissaraį¹aį¹, M I 87,31;
~Änam etaį¹ nis-
saraį¹aį¹ yadidaį¹ nekkhammaį¹, III 275,14 = It 61,3
(kilesakÄmÄnaƱ c' eva vatthukÄmÄnaƱ ca.
athavÄ
kilesakÄmato hi nissaraį¹Ä vatthukÄmehi pi nissara-
į¹Ä yeva honti, It-a II 40,26 foll.
) = Paį¹is I 26,29 = II
244,24 qu.
Vism 139,30, As 164,25, Sp 142,21;
~Änaį¹
nissaraį¹aį¹ nekkhammaį¹ vuttaį¹ BhagavatÄ, Kv
380,2;
~ehi nekkhammarataį¹ muttaį¹ selÄ va kaƱ-
canaį¹, Th 691 = A III 346,17*;
~ehi visaį¹yuttaį¹
akathaį¹
kathiį¹ viharantaį¹ .
.. brÄhmaį¹aį¹, M I
108,30;
ye ca kÄmapaccayÄ uppajjanti ÄsavÄ vighatÄ
pariįø·ÄhÄ, mutto so tehi .
.. idaį¹ akkhÄtaį¹ ~Änaį¹
nissaraį¹aį¹, D III 240,4 ā A III 245,15;
~esu nĆ¢pekha-
te cittaį¹, Sn 435;
~esu anapekhinaį¹, 166 ā S I 16,7*;
II 281,21*;
It 40,2*;
taį¹ brÅ«mi upasanto ti ~esu ana-
pekhinaį¹, Sn 857;
~esu .
.. anapekkho vihareyyÄsi,
S I 281,16;
sa ve bhikkhu sukhaį¹ seti ~esu anapek-
khavÄ, Th 600 = Ja I 141,25*;
rittassa munino carato
~esu anapekhino +, Sn 823;
~ehi ritto apurakkharÄ-
no, Sn 844 = S III 9,22;
11,17 foll.
;
~ehi aritto hoti, S III
11,18 foll.
;
ā sace jahÄtha ~Äni yattha satto puthujja-
no, D II 246,4*, cf.
A III 311,18*;
piyÄ vata maį¹ ~Ä ja-
hissanti, piye cĆ¢haį¹ ~e jahissÄmi, A II 174,4;
~e hi-
tvÄ agihÄ caranti, Sn 497;
~aį¹ ~esu damassu, ThÄ«
509;
rÄjatapo karissÄmi pahÄya ~e, Ja III 519,15*;
sab-
be ~Ä pahÄ«nÄ me, Th 254;
ā dissociation from the
objects of sensual pleasure by meditation (jhÄna), cf.
a-
bove exeg.
a:
vivicc' eva ~ehÄ« ti, ~ehi viviccitvÄ, vinÄ
hutvÄ apakkamitvÄ, yo panĆ¢yam ettha evakÄro (so
read, Ee misprints eva kÄro), so niyamattho ti vedi-
tabbo.
yasmÄ ca niyamattho, tasmÄ tasmiį¹ paį¹ha-
majjhÄnaį¹ upasampajja viharaį¹asamaye avijjamÄ-
nÄnam pi ~Änaį¹ tassa paį¹hamassa jhÄnassa paį¹i-
pakkhabhÄvaį¹ kÄmapariccÄgen' eva c' assa adhi-
gamaį¹ dÄ«peti, Vism 139,13 foll.
(ad Paį¹is I 41,35) = As
164,11 foll.
= Sp 142,5 foll.
commenting on the frequent
formula:
vivicc' eva ~ehi vivicca akusalehi dhamme-
hi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ pa-
į¹hamaį¹ jhÄnaį¹ upasampajja viharati, Vin III 4,6
(Sp 141,25) ā D I 73,23 ā M I 21,34 ā Dhs 31,3 ā Paį¹is I
41,35 qu.
Vism 139,7;
D II 186,14;
paį¹hamajjhÄne ~Ä
nirujjhanti, Mp IV 194,1 (ad A IV 410,28);
vivekaį¹
AnuruddhÄ ~ehi vivekaį¹ akusalehi dhammehi pÄ«-
tisukhaį¹ nĆ¢dhigacchati aƱƱaį¹ vÄ tato santataraį¹,
M I 463,32;
ā ayaį¹ attÄ vivicc' eva ~ehi vivicca a-
kusalehi dhammehi savitakkaį¹ savicÄraį¹ viveka-
jaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja vi-[[side 372]]
harati.
ettÄvatÄ ..
. ayaį¹ attÄ paramadiį¹į¹hadhamma-
nibbÄnaį¹ patto hotÄ« ti, D I 37,1-4 (heretical view);
ā
~esu micchÄcÄra:
prohibition of illicit sexual inter-
cource in the third precept in the five sīlas and in the ten
sikkhÄpadas (cf.
abrahmacariya, q.
v., and ~esu brah-
macariyavÄ, Sn 1041), cf.
O. v.
HinĆ¼ber:
Das PÄtimok-
khasutta.
AWL 1999 Mr.
6:
24 foll.
;
Buddh. sa.
:
kÄma-
mithyÄcÄra, cf.
SWTF s.
v., Abhidh-k-bh IV 74;
for
types of women with whom sexual intercourse is prohib-
ited cf.
s.v. itthi (dasa itthiyo, II 285a);
Vyut 9455-
9463;
Abhidh-k-bh(P) 244,13 foll.
with Abhidh-k-bh
(VP) Vol.
III:
157,1 foll.
;
BhagavÄ ..
. pÄį¹Ć¢tipÄtÄ vera-
maį¹iyÄ dhammaį¹ deseti .
.. ~esu micchÄcÄrÄ vera-
maį¹iyÄ dhammaį¹ deseti +, D III 195,8;
MahÄsudas-
sano evam Äha "pÄį¹o na hantabbo .
.. ~esu micchÄ
na caritabbÄ +," D II 173,29;
III 62,18;
S IV 250,11;
A I
226,9 foll.
;
BhagavÄ anekapariyÄyena ~esu micchÄ-
cÄraį¹ garahati vigarahati, S II 321,4, cf.
320,16;
paƱ-
ca sikkhÄpadÄni pÄį¹Ć¢tipÄtÄ veramaį¹Ä« + .
.. ~esu
micchÄcÄrÄ veramaį¹Ä« +, D III 235,2 (~esu micchÄcÄ-
ro ti ettha pana ~esÅ« ti methunasamÄcÄresu methu-
navatthÅ«su vÄ.
micchÄcÄro ti ekantanindito lÄmakĆ¢-
cÄro, Sv 1048,24 foll.
= Ps I 199,11 foll.
= Spk II 145,19
foll.
= As 98,13 foll), cf.
A III 212,2, S II 167,7;
paƱca
sÄ«lÄni .
.. ~esu micchÄcÄrassa pahÄį¹aį¹ sÄ«laį¹, vera-
maį¹Ä« sÄ«laį¹, cetanÄ sÄ«laį¹, saį¹varo sÄ«laį¹, avÄ«tikka-
mo sÄ«laį¹+, Paį¹is I 46,32 qu.
Vism 49,30;
katamÄni cat-
tÄri duccaritÄni:
pÄį¹Ć¢tipÄto adinnĆ¢dÄnaį¹ ~esu mic-
chÄcÄro musÄvÄdo, 376,19;
Vibh 383,19;
~esu mic-
chÄcÄro .
.. adhammo, ~esu micchÄcÄrÄ veramaį¹Ä«
dhammo, A V 258,3 foll.
;
260,29 foll.
;
~esu micchÄcÄ-
ram p' ahaį¹ .
.. tividhaį¹ vadÄmi:
lobhahetukam pi
dosahetukam pi mohahetukam pi, V 261,23;
ā atta-
nÄ ca ~esu micchÄcÄrÄ« hoti, paraƱ ca ~esu micchÄcÄ-
re samÄdapeti, ~esu micchÄcÄre samanuƱƱo, A V
305,16 foll.
;
attanÄ ca ~esu micchÄcÄrÄ paį¹ivirato ho-
ti, paraƱ ca ~esu micchÄcÄrÄ veramaį¹iyÄ samÄda-
peti, ~esu micchÄcÄrÄ veramaį¹iyÄ ca vaį¹į¹aį¹ bhÄ-
sati, S V 354,24;
A II 99,9;
~esu micchÄcÄrassa .
..
vaį¹į¹aį¹ bhÄsati, A V 307,1;
sahĆ¢pi dukkhena sahĆ¢pi
domanassena ~esu micchÄcÄrÄ« hoti +, M I 313,7;
~esu micchÄcÄrÄ« ~esu micchÄcÄrapaccayÄ diį¹į¹ha-
dhammikam pi bhayaį¹ veraį¹ pasavati, S II 69,1;
V
388,5;
~esu micchÄcÄraį¹ pahÄya, A V 266,27;
295,10;
~esu micchÄcÄro .
.. orimaį¹ tÄ«raį¹, ~esu micchÄcÄrÄ
veramaį¹Ä« pÄrimaį¹ tÄ«raį¹, A V 252,17 foll.
;
~esu mic-
chÄcÄraį¹ cĆ¢haį¹ (scil.
Bhagavaį¹)... pajÄnÄmi, ~esu
micchÄcÄrassa ca vipÄkaį¹, yathÄpaį¹ipanno ca ~esu
micchÄcÄrÄ« kÄyassa bhedÄ param maraį¹Ä apÄyaį¹
duggatiį¹ vį¹ipÄtaį¹ nirayaį¹ upapajjati, S IV
342,18;
ahaį¹ .
.. ~esu kÄmacchandaį¹ virÄjetvÄ kÄ-
yassa bhedÄ param maraį¹Ä sugatiį¹ brahmalokaį¹
uppanno, V 233,15;
~esu micchÄcÄrassa kho pÄpako
vipÄko diį¹į¹he c' eva dhamme abhisamparÄyaƱ cÄ ti,
A V 250,25;
~esu micchÄcÄro .
.. nirayasaį¹vattaniko
+, yo sabbalahuso ~esu micchÄcÄrassa vipÄko ma-
nussabhÅ«tassa sapattaverasaį¹vattaniko hoti, IV
247,16;
tayo .
.. nerayikÄ .
..evaį¹diį¹į¹hi n' atthi ~esu
doso ti, so ~esu pÄtavyataį¹ Äpajjati, I 266,4 (kilesa-
kÄmena vatthukÄme sevantassa, Mp II 369,4);
II 5,15
(kilesakÄmehi vatthukÄme paį¹isevati, Mp III 4,20);
M I 305,20 (Ps II 371,22);
ye ~e patisevanti nirayan te
upapajjare, Ja IV 118,17*;
ā yo koci ~esu micchÄ ca-
rati sabbo so ÄpÄyiko nerayiko, S IV 317,29;
(view of
Nigaį¹į¹ha NÄtaputta);
ā ~ in similes:
amittÄ vadhÄ-
kÄ ~Ä aggikhandhĆ»pamÄ dukhÄ, ThÄ« 351;
aį¹į¹hikaį¹
-
kalĆ»pamÄ ~Ä vuttÄ BhagavatÄ bahudukkhÄ bahu-
pÄyÄsÄ ÄdÄ«navo ettha bhiyyo ti, M I 364,23 ā 364,35
(maį¹sapesĆ»pamÄ) ā 365,12 (tiį¹ukkĆ»pamÄ) ā 365,26
(aį¹
gÄrakÄsĆ»pamÄ, cf.
khÄ«nĆ¢savassa bhikkhuno aį¹
-
gÄrakÄsĆ»pamÄ ~Ä yathÄbhÅ«taį¹ sammappaƱƱÄya
sandiį¹į¹hÄ honti, D III 283,22 = A IV 224,16 ā S IV
89,4) ā M I 365,33 (supinakĆ»pamÄ) ā 366,39 (yÄcita-
kĆ»pamÄ) ā 367,3 (rukkhaphalĆ»pamÄ);
cf.
M I 130,26
foll.
, A III 97,1 foll.
;
ukkopamÄ hi ~Ä dahanti ye te na
muƱcanti, Thī 507;
paį¹ko ca ~Ä palipÄ ca ~Ä bha-
yaƱ ca m' etaį¹ timÅ«laį¹ pavuttaį¹, Ja III 241,4*
(paƱƱÄvanto pi sattÄ tesu ~esu sakiį¹ laggakÄlato
paį¹į¹hÄya te ~e padÄletvÄ sÄ«ghaį¹ .
.. pabbajjaį¹ gan-
tuį¹ na sakkonti, III 241,15'-17') qu.
Pj II 130,19*,
Sadd 497,15, cf.
bhayaį¹ dukkhaį¹ rogo gaį¹įøaį¹
saį¹
go paį¹
ko ca ubhayaį¹ ete ~Ä pavuccanti, A III
311,17* = IV 290,12* (Mp IV 139,16-19);
cf.
III 310,28
foll.
kÄmapaį¹
kasatta, q.
v.;
sattisÅ«lĆ»pamÄ ~Ä, S I
128,26* = Thī 58 (Thī-a [1998] 63,21) = 141;
yo ~e pa-
rivajjeti sappass' eva padÄ siro, Sn 768;
~Ä sappasi-
rĆ»pamÄ, ThÄ« 353;
ā akattu-Ā° (Vin IV 67,26);
akathe-
tu-Ā° (Mp II 267,31);
akamma-Ā°;
akÄtu-Ā°;
a-Ā°;
akÄre-
tu-Ā° (Sv 600,3);
akkositu-Ā° (Spk I 217,29 ā Pj II
474,31);
agantu-Ā° (Dhp-a I 397,11);
aggi-Ā° (Mil 96,14);
acchÄdetu-Ā° (Vin III 215,23);
ajjhÄvasitu-Ā° (Ja I 284,17
[Be so.
Ee ÄvasĀ°]);
ajjhetu-Ā° (Ap 369,14);
aƱƱÄtu-Ā°;
aį¹-
į¹Ä«yitu-Ā° (Nett 34,6);
atikkamitu-Ā° (Ja I 71,28);
atemi-
tu-Ā° (Ja VI 586,33);
atta-Ā°;
att'-attha-Ā°;
attha-Ā°;
attha-
ritu-Ā° (Vin V 176,25);
adassana-Ā°;
adÄtu-Ā°;
adhigan-
tu-Ā°;
adhigama-Ā° (Mil 411,5);
adhiį¹į¹hÄtu-Ā° (Pj I 250,9
foll);
ana-Ā°;
anakkositu-Ā° (Kkh 83,17);
anattha-Ā°;
anabbhakkhÄtu-Ā°;
anavaƱƱatti-Ā°;
anahÄ-yitu-Ā° (Mil
246,28);
anÄgantu-Ā° (Dhp-a III 366,14);
anÄrocetu-Ā°
(Sv 716,27);
anuddisitu-Ā° (Ud-a 296,28);
anupagan-
tu-Ā° (Vin I 138,28);
anubhavitu-Ā° (Mil 140,7);
anu-
bujjhitu-Ā° (Nidd I 481,28);
anuyuƱjitu-Ā° (Mp II
101,22);
anusÄsitu-Ā° (Dhp-a III 142,3);
anussaritu-Ā°
(Vism 412,18);
anoloketu-Ā° (As 309,13);
anovaditu-Ā°;
apakkamitu-Ā° (Mp I 148,12);
apagantu-Ā° (Sp 247,10);
apaloketu-Ā° (Sv 564,29);
appasadda-Ā°;
apassitu-Ā° (Ps
II 90,31);
aphÄsu-Ā°;
abhikkamitu-Ā° (Vin I 27,29);
a-
bhinimminitu-Ā° (Vism 394,27);
abhiyÄtu-Ā°;
abhi-
vuddhi-Ā°;
abhisiƱcitu-Ā° (reading of Be for abhisiƱci-
tvÄ at Ja IV 105,3);
abhuƱjitu-Ā° (Vin IV 191,8);
amari-[[side 373]]
tu-Ā°;
amuƱcitu-Ā° (reading of Be for na muƱcituĀ° at Mil
206,25;
Vism 106,21);
ayogakkhema-Ā°;
avaį¹į¹a-Ā°;
ava-
situ-Ā° (Ja I 21,7);
asa-Ā° (cf.
s.v. kÄmakÄma);
asÄvetu-Ā°
(Vin III 28,3);
assÄsetu-Ā° (Sv 6,30);
aha-Ā° (ThÄ«-a [1998]
265,24);
ahita-Ā°;
Ägantu-Ā° (Ja V 200,17';
Dhp-a III
366,13);
Äcaritu-Ā° (Vin IV 93,27);
Äcikkhitu-Ā° (Vibh-a
333,15);
ÄjÄnitu-Ā° (Sv 739,27);
ÄdÄtu-Ā° (Vin II 247,7);
Ä-
diyitu-Ā° (Vin II 301,23);
ÄdhÄtu-Ā° (A IV 42,8);
Änetu-Ā°
(Ja VI 416,22';
Dhp-a I 113,6);
Äyu-Ā°;
Ärabhitu-Ā°;
ÄrÄ-
dhetu-Ā° (Ja VI 38,14;
Vism 59,15);
Ärogya-Ā° ;
Ärocetu-Ā°
(M I 503,4;
Sv 677,6);
Äropetu-Ā°;
Ärohitu-Ā°;
Ävasitu-Ā°;
Äharitu-Ā° (Vism 28,18 = Vibh-a 484,13);
ukkhipitu-Ā°
(Dhp-a III 485,4);
uggaį¹hitu-Ā° (Vibh-a 224,10);
ug-
ghÄį¹etu-Ā° (Vin IV 37,2);
ujjÄletu-Ā°;
uį¹į¹hÄtu-Ā° (Ps II
254,4;
Spk III 9,18);
uttaritu-Ā° (Vin I 28*5,26);
uddisÄ-
petu-Ā° (Vin I 47,29);
uddharitu-Ā°;
upakappanaka-Ā°
(Dhp-a III 240,23);
upakkamitu-Ā° (Ps II 420,26);
upa-
gantu-Ā° (Vin I 152,1;
A V 334,30);
upaį¹į¹hahitu-Ā°
(Dhp-a I 339,22);
upaį¹į¹hÄtu-Ā° (Sp 173,25;
Ja III 322,3);
upadahitu-Ā° (Vin IV 149,29);
upasaį¹
kamitu-Ā° (D II
270,7;
S I 210,33;
Sv 435,27);
upasampajjitu-Ā° (Vin I
146,30;
Sp 1069,14 foll);
upasampÄdetu-Ā° (Mp I
240,19);
uppajjitu-Ā°;
uppatitu-Ā° (Vism 142,14 = As
115,4);
uppÄdetu-Ā° (S I 104,5 foll.
;
Ud 5,3;
Ja V 362,11;
Mil 329,5);
ussÄpetu-Ā°;
okiritu-Ā°;
otaritu-Ā°;
oropitu-Ā°
(Dhp-a III 46,9);
oloketu-Ā°;
osiƱcitu-Ā°;
kattu-Ā°;
ka-
thÄ-Ā°;
kathÄpetu-Ā°;
kathetu-Ā°;
kalyÄį¹a-Ā°;
kÄtu-Ā°;
kÄ-
rÄpetu-Ā° (Vin II 146,24);
kÄretu-Ā° (Vin II 123,2);
kiį¹i-
tu-Ā° (As 225,16);
kitti-Ā° (Spk I 259,34;
Mil 358,15);
ki-
lesa-Ā° (Nidd I 1,10);
kÄ«įø·itu-Ā° (Vin IV 93,26;
Ja II 322,7);
kopetu-Ā° (Vin IV 153,31);
khamÄpetu-Ā° (Ja I 508,24);
khÄdÄpetu-Ā° (Ja I 281,30);
khÄditu-Ā° (Ja I 222,21;
Sv
143,18);
khuį¹setu-Ā° (Vin IV 7,24);
khema-Ā° (Sv
936,8);
gaį¹hitu-Ā° (Sv 301,23;
Ja V 362,8 foll);
gantu-Ā°
(Vin I 152,6;
D II 89,16);
garahitu-Ā° (Sp 739,13);
gahe-
tu-Ā° (Vism 245,19;
Sv 254,5);
gÄyitu-Ā° (Vjb 522,7);
ge-
laĆ±Ć±Ć¢panayana-Ā° (Vism 321,12 = As 196,4);
ghasi-
tu-Ā° (Ja V 24,8');
ghÄtetu-Ā° (Vin IV 225,27;
Mp I
442,24);
caį¹
kamitu-Ā° (Vism 384,23);
cajitu-Ā° (Sp
249,10);
catta-Ā° (Nidd I 159,17);
caritu-Ā° (Sv 241,20);
cavitu-Ā° (Vin III 24,25);
cÄvetu-Ā° (D III 56,16 foll.
;
Sv
842,38);
cira-į¹į¹hiti-Ā° (Vism 321,13 = As 196,5);
cetÄpe-
tu-Ā° (Vin III 217,23);
codetu-Ā° (D III 236,32;
Vin II
248,16 foll);
chÄdetu-Ā° (Vin IV 128,4);
chinditu-Ā° (Sv
432,10;
Ud-a 53,10);
jahitu-Ā° (Sp 248,34);
jÄnÄpetu-Ā°
(Sv 1061,17;
As 374,29);
jÄnitu-Ā° (Vism 409,29;
Ja I
340,34);
jÄ«vitu-Ā° (M II 261,6 = Ja I 393,24 ā Vism
297,11);
jhÄyitu-Ā° (Th 1066);
ƱÄtu-Ā° (Vv-a 170,14;
Mil
329,4);
ƱÄpetu-Ā° (Sv 619,34;
As 324,33);
į¹hÄtu-Ā° (Vism
138,23;
Sv 44,23);
daį¹situ-Ā° (Vism 28,28 = Vibh-a
484,23);
tappitu-Ā° (Vin IV 116,13);
taritu-Ā° (D I 244,15;
A II 200,20);
tÄretu-Ā° (Ap 306,16);
temitu-Ā° (Vism
396,3;
Ja VI 586,32);
dakkhitu-Ā° (Vin I 179,13;
Vism
326,21 foll);
daį¹į¹hu-Ā° (Sn 685;
Vin IV 104,16;
Ja VI
20,27*;
Mil 329,5);
dametu-Ā° (Vism 269,1;
Ud-a 64,12);
dassana-Ā° (D I 150,28 ā A V 65,15 = Vin I 247,37;
Mp I
126,20);
dassetu-Ā° (Mil 34,10;
Sv 306,28);
dÄtu-Ā° (M II
109,32;
Vin II 215,16;
Sv 82,11);
dibba-Ā° (M I 505,24 [Be
so, Ee dibbÄ kĀ°];
Ja V 164,22 [Be so, Ee dibbe kĀ°);
dū-
setu-Ā° (Vin IV 212,7);
desetu-Ā° (Sv 405,28;
Spk II
312,6);
dosetu-Ā° (Vism 300,28);
dhana-Ā° (Ja V 330,20*
foll);
dhamma-Ā° (Sn 92;
D III 267,26 foll.
;
A V 24,18);
dhÄretu-Ā° (Mil 329,4);
dhovitu-Ā° (Mp I 447,2;
Dhp-a
IV 135,4);
naccitu-Ā° (Ja I 293,19);
nadÄpetu-Ā° (Spk II
171,1;
Dhp-a II 179,1);
namassitu-Ā° (Ps III 346,2);
na-
hÄyitu-Ā° (Vin I 47,8;
Spk I 259,5);
nÄsetu-Ā° (Spk II
84,16;
Dhp-a I 268,12);
nikkhamitu-Ā° (Ja I 62,2;
Mil
58,11;
Vibh-a 154,18);
niggaį¹hitu-Ā° (Spk II 300,27;
Dhp-a I 441,9);
niddisitu-Ā° (It-a II 130,24);
nipajjitu-Ā°
(Spk III 9,20);
nibbattitu-Ā° (Ja IV 318,27;
Dhp-a I
131,18);
nibbÄpetu-Ā° (S V 114,5 qu.
Vism 133,12);
ni-
mantetu-Ā° (Vin II 15,32);
nimujjitu-Ā° (D II 325,10;
Ps-pį¹ II 315,6);
nivattitu-Ā° (Sn 80,8;
Vin II 156,1);
nisī-
ditu-Ā° (Vin IV 93,27;
Sv 846,4);
nissaritu-Ā° (Vism
651,18);
pakÄsetu-Ā° (Sv 410,10;
Ud-a 193,11);
pakka-
mitu-Ā° (Vism 327,11);
pakkhanditu-Ā° (Sv 995,13;
Vibh-a 471,12);
pakkhipitu-Ā° (Ja I 69,21);
pacitu-Ā° (Sp
766,25;
Dhp-a II 17,16);
pajahitu-Ā° (Vism 13,35;
It-a I
42,32);
paį¹ibujjhitu-Ā° (Nidd I 481,28);
patiį¹į¹hÄtu-Ā°
(Vism 48,25);
pattu-Ā° (Vism 286,30;
Ps I 41,15);
pada-
hitu-Ā° (Ja I 67,2);
padÄletu-Ā° (Sv 37,14);
padhaį¹situ-Ā°
(reading of Be for vidhaį¹situĀ° at Sp 739,12);
pabbaji-
tu-Ā° (Sv 457,6;
Ja I 156,12;
Cp-a 199,10);
pabbÄjetu-Ā°
(Ja I 91,12;
Sp 1011,12 foll);
payojitu-Ā° (Sv 96,17);
pa-
ramattha-Ā° (Ja V 20,3*);
parÄmasitu-Ā° (Vism 398,15);
paricarÄpetu-Ā° (Ja I 285,24);
pariį¹Ämetu-Ā° (D I 92,17);
parinibbÄtu-Ā° (Vibh-a 521,31);
paripucchitu-Ā° (Vin I
47,30);
paribhinditu-Ā° (Mp I 349,5;
Thī-a [1998]
185,13);
paribhuƱjitu-Ā° (Sv 301,26;
Sp 705,33);
pari-
muccitu-Ā° (Mil 149,28);
pariyesitu-Ā° (Nett 34,15);
pa-
riharitu-Ā° (Vism 14,1;
Cp-a 271,12);
palÄpetu-Ā° (Sp
383,30 so read);
palÄyitu-Ā° (Mp V 9,21;
Ja III 297,24);
pavisitu-Ā° (Vin I 46,12;
M I 237,9;
Ps II 164,25);
pave-
3.3 – āsensualā (oxford)
"sensual", "sensuous" (defn. From Oxford American Dictionary)
adj. of or arousing gratification of the senses and physical,
esp. sexual, pleasure
the production of the ballet is sensual and passionate. See note at sensuous
Derivatives:
sensualism -ĖlizÉm n. sensualist -ist n. sensualize -ĖlÄ«z v. sensually adv.
Origin:
late Middle English (in the sense āsensoryā): from late Latin sensualis, from sensus (see sense )
ā¢ā¢
Usage
The words sensual and sensuous are frequently used interchangeably
to mean āgratifying the senses,ā esp. in a sexual sense.
Strictly speaking, this goes against a traditional distinction,
by which sensuous is a more neutral term,
meaning ārelating to the senses rather than the intellectā
(swimming is a beautiful, sensuous experience),
while sensual relates to gratification of the senses, esp. sexually (a sensual massage).
In fact, the word sensuous is thought to have been invented by John Milton (1641) in a deliberate attempt to avoid the sexual overtones of sensual.
In practice the connotations are such that it is difficult to use sensuous in Milton's sense.
While traditionalists struggle to maintain a distinction,
the evidence suggests that the neutral use of sensuous is rare in modern English.
If a neutral use is intended, it is advisable to use alternative wording
4 – Comprehensive gloss of viviccāeva kÄmehi from STED 1st JhÄna
https://notesonthedhamma.blogspot.com/2020/03/comprehensive-gloss-of-vivicceva-kamehi.html
š«š viviccāeva kÄmehi |
Judiciously-secluded from desire for five cords of sensual pleasures, |
š«š vivicca a-kusalehi dhammehi |
Judiciously-secluded from unskillful āøDharmas, |
(V&Vš) sa-vitakkaį¹ sa-vicÄraį¹ |
with directed-thought and evaluation [of those verbal āøDharma thoughts], |
šš viveka-jaį¹ pÄ«ti-sukhaį¹ |
with [mental] rapture and [physical] pleasure born from judicious-seclusion, |
š paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
he attains and lives in first jhÄna. |
ļ»æ
"viviccāeva kÄmehi" from STED 1st JhÄna = secluded from desire for five cords of sensual pleasures ( 5kg )
seclusion from
desire for sensual pleasure,
seclusion from
desire for sensual pleasure objects.
The
desire is the problem, not the sensual objects,
AN 6.63.
Surveying
every reference to first jhÄna formula in the suttas,
you can verify it yourself.
Whenever first jhÄna occurs in a gradual samÄdhi training sequence,
the kÄmÄ/kÄmehi being referenced will also be explicitly explained prior to first jhÄna formula in the form of:
1. kÄma sankappo or kÄma vitakka, desire of sensual pleasure
in opposition to nekkhamma sankappo/vitakka (renunciations thoughts and resolves).
(AN 6.73, AN 6.74, AN 6.75).
2.
5kg = panca kÄma-guį¹Ä = 5 sensuality strings (to desirable objects, not just any object).
3. kÄma-c-chanda, the first of the
5nivā
= paƱca nÄ«varaį¹Ä = 5 hindrances, which also points back to 5kg.
4. kÄma, rÄga, or lobha of the
3amšš± = 3 a-kusala mulani = 3 un-skillful roots, The Unholy Trinity, aka
3aggiš„ (fires).
ā Athough kÄma(Ä) in some contexts in Theravada scripture can mean objects of the 5 senses,
in first jhÄna context kÄmÄ (plural) refers specifically to
5kg , desired pleasing objects, not just any object.
Abhidhamma Vibhanga agrees with
AN 6.63, essentially is a
slurpš„¤ of (1) and (2).
So do the glosses for KN Pe,
Vimt. ,
Vism. 4.8.11.
kÄma 4 ā Comprehensive gloss of viviccāeva kÄmehi from STED 1st JhÄna
kÄma 4.1 ā ā
EBT gloss of viviccāeva kÄmehi
kÄma 4.2 ā ā
LBT gloss of viviccāeva kÄmehi
See
kÄma ššā for more general and detailed treatment of subject, with manual for destroying lust.
4.1 – ā
EBT gloss of viviccāeva kÄmehi
4.1.2 – AN 6.63 kÄmÄ = 5kg, kÄma = Saį¹
kappa-rÄgo
kÄma (sensual pleasures) is slurped from
AN 6.63 Standard
EBT Definitions.
and equated with STED ā
5kg kÄma-guį¹Ä
and this most important explicit explanation of that in the context of EBT and first jhÄna.
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...kÄyaviƱƱeyyÄ phoį¹į¹habbÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ. |
...Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Api ca kho, bhikkhave, nete kÄmÄ kÄmaguį¹Ä nÄmete ariyassa vinaye vuccanti— |
However, these are not sensual pleasures. In the training of the noble one theyāre called ākinds of sensual stimulationā. |
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Saį¹
kappa-rÄgo purisassa kÄmo, |
Greedy intention is a personās sensual pleasure. |
Nete kÄmÄ yÄni citrÄni loke; |
The worldās pretty things arenāt sensual pleasures. |
Saį¹
kapparÄgo purisassa kÄmo, |
Greedy intention is a personās sensual pleasure. |
Tiį¹į¹hanti citrÄni tatheva loke; |
The worldās pretty things stay just as they are, |
Athettha dhÄ«rÄ vinayanti chandanti. |
but a wise one removes desire for them. |
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į¹¬hÄnissaro Bhikkhuā AN 6.63 footnotes defining kÄmÄ as 'sensuality', circa 2000 C.E.
...the Buddha defined sensuality not as the objects of the senses,
but as the passion and delight that one feels for ones intentions toward such objects [ AN 6.63 ].
Although the objects of the senses are neither good nor evil per se,
the act of passion and delight forms a bond on the mind,
disturbing its immediate peace and ensuring its continued entrapment in the round of rebirth and redeath.
Only by separating the desire from its object can one directly perceive the truth of these teachings.
4.1.4 – vivicc'eva means: judiciously-secluded
vivicc'eva means: judiciously-secluded
'eva' is an amplifier, like 'very', or 'fully'.
viveka in sanskrit dictionary doesn't even list 'seclusion' as an option.
All of its definitions have to do with discernment, wisdom, discrimination.
In the article
viveka , I list some suttas where even in pÄįø·i suttas,
there are places where it has nothing to do with 'seclusion', and is obviously describing something involving right view, wisdom, discernment, discrimination.
Hence, viveka means 'judicious-seclusion'.
Meaning right view is involved in causing one to separate, not just a brain dead or temporary disenchantment motivated 'seclusion'.
4.1.4.2 – mental seclusion from defilements
Specifically in this context, secluded from sensuality, sensual pleasure and desire for them. There can be both mental and physical seclusion,
but by far the only one that matters in the end, is mental seclusion from sensuality based on wisdom.
4.1.4.4 – physical seclusion from sensually alluring distractions
Where physical seclusion may be implied in the EBT, would be in passages such as
MN 150,
where the physical seclusion is meant as a preliminary training aid to develop the samadhi and practice.
ā It absolutely never means the 5 senses of the body are shut off,
that one has entered an arupa/formless attainment as late Theravada Abhidhamma such as Vism. claims (in contradiction to EBT and even early Abhidhamma).
(
MN 150):
(no first jhÄna mentioned here, but it demonstrates physical seclusion in remote forest, and the judicious-separation (
viveka ) that led to that kind of āseclusionā.
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Sace pana vo, gahapatayo, aƱƱatitthiyÄ paribbÄjakÄ evaį¹ puccheyyuį¹: |
If wanderers who follow other paths were to ask you: |
āke panÄyasmantÄnaį¹ ÄkÄrÄ, ke anvayÄ, yena tumhe Äyasmanto evaį¹ vadetha? |
āBut what reasons and evidence do you have regarding those venerables that justifies saying: |
AddhÄ te Äyasmanto vÄ«tarÄgÄ vÄ rÄgavinayÄya vÄ paį¹ipannÄ, vÄ«tadosÄ vÄ dosavinayÄya vÄ paį¹ipannÄ, vÄ«tamohÄ vÄ mohavinayÄya vÄ paį¹ipannÄāti? |
āClearly those venerables are free of greed, hate, and delusion, or practicing to be free of themā? |
Evaį¹ puį¹į¹hÄ tumhe, gahapatayo, tesaį¹ aƱƱatitthiyÄnaį¹ paribbÄjakÄnaį¹ evaį¹ byÄkareyyÄtha: |
You should answer them: |
ātathÄ hi te Äyasmanto araƱƱavanapatthÄni pantÄni senÄsanÄni paį¹isevanti. |
āItās because those venerables frequent remote lodgings in the wilderness and the forest. |
Natthi kho pana tattha tathÄrÅ«pÄ cakkhuviƱƱeyyÄ rÅ«pÄ ye disvÄ disvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ sotaviƱƱeyyÄ saddÄ ye sutvÄ sutvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ ghÄnaviƱƱeyyÄ gandhÄ ye ghÄyitvÄ ghÄyitvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ jivhÄviƱƱeyyÄ rasÄ ye sÄyitvÄ sÄyitvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ kÄyaviƱƱeyyÄ phoį¹į¹habbÄ ye phusitvÄ phusitvÄ abhirameyyuį¹. |
In such places there are no sights known by the eye to see and enjoy. there are no sounds known by the ear to hear and enjoy, no odors known by the nose to smell and enjoy, no flavors known by the tongue to taste and enjoy, and no touches known by the body to feel and enjoy. |
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4.1.8 – STED 5kg: kÄma-guį¹Ä: 5 cords of sensual pleasure
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paƱc'-ime, bhikkhave, |
(There are) five-of-these, ***********, |
kÄma-guį¹Ä. |
sensuality-strings. |
katame paƱca? |
Which five? |
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(1) cakkhu-viƱƱeyyÄ rÅ«pÄ |
(1) Eye-cognizable forms - |
iį¹į¹hÄ kantÄ manÄpÄ piya-rÅ«pÄ |
agreeable, pleasing, charming, endearing-form, |
kÄm-Å«pasaį¹hitÄ rajanÄ«yÄ |
sensual-desire--(it)-fosters, lust-it-provokes. |
(2) sota-viƱƱeyyÄ saddÄ |
(2) Ear-cognizable sounds - ā¦ |
(3) ghÄna-viƱƱeyyÄ gandhÄ |
(3) Nose-cognizable aromas - ā¦ |
(4) jivhÄ-viƱƱeyyÄ rasÄ |
(4)Tongue-cognizable flavors - ā¦ |
(5) kÄya-viƱƱeyyÄ phoį¹į¹habbÄ |
(5) body-cognizable tactile-sensations - |
iį¹į¹hÄ kantÄ manÄpÄ piya-rÅ«pÄ |
agreeable, pleasing, charming, endearing-form, |
kÄm-Å«pasaį¹hitÄ rajanÄ«yÄ |
sensual-desire--(it)-fosters, lust-it-provokes. |
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4.1.10 – STED 5niv: nÄ«varaį¹Ä: hindrances
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ā¦ 219. āpaƱc-ime, bhikkhave, |
(there are) "Five-(of)-these, *********, |
Ävaraį¹Ä nÄ«varaį¹Ä |
obstructions, hindrances, |
cetaso upakkilesÄ |
mental corruptions, |
paƱƱÄya dub-balÄ«-karaį¹Ä. |
wisdom weakeners. |
katame paƱca? |
which five? |
kÄmac-chando, bhikkhave, |
1. sensual desire, monks, |
Ävaraį¹o nÄ«varaį¹o |
(is an) obstruction, (a) hindrance, |
cetaso upakkileso |
(a) mental corruption, |
paƱƱÄya dubbalÄ«karaį¹o. |
(a) wisdom-weakener. |
byÄpÄdo, bhikkhave, ā¦ |
2. ill-will, monks, ā¦ |
Thina-middhaį¹, bhikkhave, ā¦ |
3. sloth-(and)-torpor, monks, ā¦ |
Uddhacca-kukkuccaį¹, bhikkhave, ā¦ |
4. restlessness-(and)-remorse, monks, ā¦ |
vicikicchÄ, bhikkhave, |
5. doubt, monks, |
Ävaraį¹Ä nÄ«varaį¹Ä |
(is an) obstruction, (a) hindrance, |
cetaso upakkilesÄ |
(a) mental corruption, |
paƱƱÄya dubbalÄ«karaį¹Ä. |
(a) wisdom-weakener. |
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4.1.12 – STED sammÄ-saį¹
kappo: right resolve
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Nekkhamma-saį¹
kappo, |
Renunciation-resolve, |
A-byÄpÄda-saį¹
kappo, |
Non-ill-will-resolve, |
A-vihiį¹sÄ-saį¹
kappo — |
Non-harmfulness-resolve |
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(whenever you see nekkhamma, especially in jhÄna context, it's being contrasted against its akusala/unskillful opposite, kÄma, sensuality)
4.1.14 – People often forget the š-8fold-āø noble-eightfold-path
is a causal sequence, where thoughts of renunciation based on samma sankappo's nekkhama-sankappo,
feed directly into sammÄ samÄdhi's first jhÄna formula's "with directed thought and evaluation".
For example, in first jhÄna, you may have the thought,
"wow, I'm free of lust and 5 hindrances, and it feels GREAT!",
so long as the excitement and intensity of that thought
does not block kaya-passadhi (
5š bodily pacification of 7 awakening factor sequence).
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1š sammÄ-diį¹į¹hi |
right-view |
2š sammÄ-saį¹
kappo |
right-resolve |
3š¬ sammÄ-vÄcÄ |
right-vocalization |
4š sammÄ-kammanto |
right-action |
5š sammÄ-ÄjÄ«vo |
right-livelihood |
6š¹ sammÄ-vÄyÄmo |
right-effort |
7š sammÄ-sati |
right-remembering |
8š sammÄ-samÄdhi |
righteous-undistractible-lucidity |
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4.1.16 – KN Iti 72: escape from kÄma is nekkhamma (right resolveās renunciation)
KN Iti 72
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72 Nissaraį¹iyasutta |
Elements of Escape |
VuttaƱhetaį¹ bhagavatÄ vuttamarahatÄti me sutaį¹: |
This was said by the Buddha, the Perfected One: that is what I heard. |
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āTisso imÄ, bhikkhave, nissaraį¹iyÄ dhÄtuyo. |
āmonks, there are these three elements of escape. |
KatamÄ tisso? |
What three? |
KÄmÄnametaį¹ nissaraį¹aį¹ yadidaį¹ nekkhammaį¹, |
Renunciation is the escape from sensual pleasures. |
rÅ«pÄnametaį¹ nissaraį¹aį¹ yadidaį¹ Äruppaį¹, |
Formlessness is the escape from form. |
yaį¹ kho pana kiƱci bhÅ«taį¹ saį¹
khataį¹ paį¹iccasamuppannaį¹ nirodho tassa nissaraį¹aį¹— |
Cessation is the escape from whatever is created, conditioned, and dependently originated. |
First of all notice that the escape from kÄma in this passage, is renunciation/nekkhamma [sankappo
or vitakka resolves or thoughts]. NOT going into 'rupa' avacara (rupa sphere of consciousness) or entering into an arupa samadhi where the 5 senses of the body are shut off.
There are those who mistakenly misinterpret this phrase 'vivicceva kamehi' as meaning the body disappears, that the mind becomes divorced from the 5 sense faculties, one can not move the body, feel pain, hear sounds in first jhÄna. They base that on interpreting kÄmehi as sensual pleasure objects, and that seclusion from those objects means mind separates from the physical body. This is not the case. If you look at ever single occurrence of the first jhana in the suttas, right before first jhana, it always mentions 5kg or 5niv (5 strands of sensual pleasure and/or 5 hindrances). For the mind to be divorced from the body, the Buddha has a more specific way to make that clear. See the article ārÅ«pa is not a-rÅ«pa, 4 jhÄnas operate in rÅ«paā.
kÄma is frequently contrasted against 5kg in gradual training passages with first jhana. Ariya still tempted by sensuality until they attain jhanas MN 14, MN 75 (buddha, leper, life as prince).
From studying every reference to STED 4jš formula, and examining what happens right before first jhÄna, we can see the pattern. Whenever first jhana occurs in a gradual training context, almost always what comes right before the first jhana formula is a contrast with 5kg, or 5niv (full STED above).
4.1.18 – AN 6.73-75 There are only 2 suttas in the canon titled "first jhÄna"
So it's worth taking a close look at what it has to say regarding 'vivicceva kamehi'.
(
AN 6.73,
AN 6.74,
AN 6.75).
in summary: the 3 wrong and right samma sankappos are contrasted against each other,
and the
5nivā
hindrances are listed.
Here is a particularly important part of
AN 6.73 that most people will miss.
Most people will just look at it quickly and go, "ok, 5 hindrances, let's move on...",
and miss this very important point:
(item #6 is method 2 of
MN 20, i.e. first jhana purifying itself to qualify for 2nd jhÄna)
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Cha, bhikkhave, dhamme pahÄya bhabbo paį¹hamaį¹ jhÄnaį¹ upasampajja viharituį¹. |
But after giving up these six [bad] dharmas you can enter and remain in the first jhÄna. |
Katame cha? |
What six? |
KÄma-c-chandaį¹, |
1. Desire for sensual pleasures, |
byÄpÄdaį¹, |
2. ill will, |
thina-middhaį¹, |
3. dullness and drowsiness, |
uddhacca-kukkuccaį¹, |
4. restlessness and remorse, |
vicikicchaį¹, |
5. doubt, |
kÄmesu kho panassa ÄdÄ«navo |
6. And the drawbacks of sensual pleasures |
na yathÄ-bhÅ«taį¹ samma-p-paƱƱÄya su-diį¹į¹ho hoti. |
have not been {well-seen}, as-they-actually-are, (with) right-discernment. |
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Ime kho, bhikkhave, cha dhamme pahÄya bhabbo |
After giving up these six [bad] dharmas |
paį¹hamaį¹ jhÄnaį¹ upasampajja viharitunāti. |
you can enter and remain in the first jhÄna.ā |
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The sixth item is method #2 from MN 20, the type of skillful thoughts we think to purify our mind, our view, to properly learn to notice, acknowledge, and gain an intuitive understanding that lust, passion, sensual thoughts are dangerous, lead directly to dukkha. And their skillful kusala opposite, 'nekkhama' thoughts of renunciation, lead to and feed the fire of first jhana. Vitakka thoughts have a crucial role in first jhana. They're like the kindling used to stoke and build up a fire before it's a big blaze and can sustain itself. It's a critical part of gradual samadhi training, before one has learned the skill of entering into samadhi directly by pacification (passaddhi-sam-bojjhanga).
So to destroy the meaning of vitakka (thinking) in first jhana, as Vism. and Ajahn Brahm do, is doing great harm to Buddhism. In the EBT, samatha and vipassana in jhana are conjoined, not separate entities to be practiced at different stages independently of each other, as the passage above clearly shows.
4.1.20 – KN Pe 7.72: word cmy on four jhÄnas
KN Pe 7.72
is the earliest Theravada 4 jhana formula gloss. It agrees completely with the pure EBT passages quoted above. (first paragraph 72. talks about tÄ«į¹i akusala-mÅ«lÄni (3 unskillful roots) and 5niv (hindrances) removal.
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ā¦ tattha a-lobhassa pÄripÅ«riyÄ nekkhamma-vitakkaį¹ vitakketi. |
576. Here, for non-greed fulfillment, renunciation-thoughts (he) thinks. |
tattha a-dosassa pÄripÅ«riyÄ abyÄpÄda-vitakkaį¹ vitakketi. |
for non-hatred fulfillment, non-ill-will-thoughts (he) thinks. |
tattha a-mohassa pÄripÅ«riyÄ avihiį¹sÄ-vitakkaį¹ vitakketi. |
for non-delusion fulfillment, non-harm-thoughts (he) thinks. |
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tattha a-lobhassa pÄripÅ«riyÄ vivitto hoti kÄmehi. |
577. āHere, for fulfilling non-passion he is secluded from sensual pleasures. |
tattha a-dosassa pÄripÅ«riyÄ |
Here, for fulfilling non-aggression and |
a-mohassa pÄripÅ«riyÄ ca vivitto hoti pÄpakehi akusalehi dhammehi, |
fulfilling non-delusion he is secluded from unskillful phenomena. |
savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ |
And so he enters and remains in the first jhÄna, |
paį¹hamaį¹ jhÄnaį¹ upasampajja viharati. |
which includes directed thought and evaluation, as well as joy and pleasure born of seclusion. |
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ā¦ vitakkÄti tayo vitakkÄ — |
578. Directed thought: There are three kinds of directed thought, namely |
nekkhammavitakko |
the thought of renunciation, |
abyÄpÄdavitakko |
the thought of non-aversion, |
avihiį¹sÄvitakko. |
and the thought of harmlessness. |
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tattha paį¹ham-ÄbhinipÄto vitakko, |
579. Here, directed thought is the first instance |
paį¹iladdhassa vicaraį¹aį¹ vicÄro. |
while evaluation is the evaluation of what is thereby received. |
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4.1.22 – In Chinese Agamas, kÄmÄ = 5kg
In Agama
EBT , 'kÄmehi' translated as 5kg, agreeing with PÄįø·i suttas.
Dr. William Chu says:
Five strands of sensuality is almost invariably translated as wuyu (lit. "five desires").
In other words, the Chinese makes it clear that it is the "desire" that is renounced,
and not the "sensual stimulation" (i.e. the sensory experience itself, as Sujato would have it) that is renounced.
4.2 – ā
LBT gloss of viviccāeva kÄmehi
Lets look at some Theravada Non EBT glosses
Tv Ab Vb 12: Jhana
Vimt. Vimutti-magga
Vism. Vi-suddhi-magga
ļ»æ
4.2.1 – Abhidhamma Vibhanga 12 first jhana gloss
Vb 12.1.11.1
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āVivicceva kÄmehi vivicca akusalehi dhammehÄ«āti tattha katame kÄmÄ? Chando kÄmo, rÄgo kÄmo, chandarÄgo kÄmo, saį¹
kappo kÄmo, rÄgo kÄmo, saį¹
kapparÄgo kÄmo— ime vuccanti ākÄmÄā. |
āAloof from sense pleasures, aloof from unskilful dhammasā means: Therein what are sense pleasures? Wish is sense pleasure, lust is sense pleasure, lustful wish is sense pleasure, thought is sense pleasure, lust is sense pleasure, lustful thought is sense pleasure. These are called sense pleasures. |
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Tattha katame akusalÄ dhammÄ? KÄmacchando, byÄpÄdo, thinaį¹, middhaį¹, uddhaccaį¹, kukkuccaį¹, vicikicchÄ—ime vuccanti āakusalÄ dhammÄā. |
Therein what are unskilful dhammas? Wish for sense pleasure, ill-will, sloth, torpor, distraction, remorse, doubt. These are called unskilful dhammas. |
Iti imehi ca kÄmehi imehi ca akusalehi dhammehi vivitto hoti. Tena vuccati āvivicceva kÄmehi vivicca akusalehi dhammehÄ«āti. |
Thus from these sense pleasures and from these unskilful dhammas he is aloof. Therefore this is called āaloof from sense pleasures, aloof from unskilful dhammasā. |
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conclusion: Abhidhamma agrees with EBT on what kamehi means in first jhana: lust, passion, sensual desire, etc., and not "5 sense faculties shutting off"
4.2.3 – Vimutti-Magga (J1 gloss: vivicceva kamehi)
Q. Since separation from demeritorious states is preached
and lust as a demeritorious state is already within it,
why should separation from lust be separately preached?
A. Lust is conquered through emancipation.
Every Buddha's teaching can remove the defilements well.
āThe separation from lust is renunciation'.
This is the teaching of the Buddha.
It is like the attainment of the first meditation, jhÄna.
The thought connected with the perception of lust partakes of the state of deterioration.
Thereby lust is connected with the defilements.
With the dispersion of lust all defilements disperse.
Therefore, separately, the separation from lust is preached.
And again, thus is separation from lust:
After gaining emancipation, a man accomplishes the separation from lust.
conclusion: vimt., which is based on canonical abhidhamma,
also agrees with EBT and does not contradict it.
No mention of "5 body senses shut off" here.
4.2.5 – Visuddhi-magga
Vism. 4.8.11
Their gloss is quite long, so only a small snippet here. But it does seem to agree with Ab Vb, Vimt., whether kÄmÄ is singular or plural, is referring to desires, not āobjectsā.
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KÄmadhÄtusamatikkamanato hi kÄmarÄgapaį¹ipakkhato ca idaį¹ jhÄnaį¹ kÄmÄnameva nissaraį¹aį¹. |
for this jhÄna is the escape from sense desires since it surmounts the sense-desire element and since it is incompatible with greed for sense desires, |
YathÄha, "kÄmÄnametaį¹ nissaraį¹aį¹ yadidaį¹ nekkhamma"nti (dÄ«. ni. 3.353). |
according as it is said: āThe escape from sense desires is this, that is to say, renunciationā (D III 275). |
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4.9 – ā heretical views on viviccāeva kÄmehi
4.9.1 – conversation with Thanissaro and Rupert Gethin
From the Nyanatiloka's dictionary: (summarize Theravada including Vism. understanding of seclusion)
viveka
'detachment', seclusion, is according to Niddesa, of 3 kinds:
(1) bodily detachment (kÄya-viveka), i.e. abiding in solitude free from alluring sensuous objects;
(2) mental detachment (citta-viveka), i.e. the inner detachment from sensuous things;
(3) detachment from the substrata of existence (upadhi-viveka).
In the description of the 1st absorption,
the words "detached from sensuous things" (vivicc' eva kÄmehi) refer, according to Vis.M. IV, to 'bodily detachment';
the words "detached from karmically unwholesome things" (vivicca akusalehi dhammehi) refer to 'mental detachment';
the words "born of detachment" (vivekaja), to the absence of the 5 hindrances.
http://www.palikanon.com/english/wtb/u_v/viveka.htm
Rupert Gethin glosses viviccā eva kÄmehi of first jhÄna
viviccā eva kÄmehi must mean āquite separated / secluded from kÄma-sā; so the question is what are kÄma-s exactly. I donāt think kÄma means āsense pleasuresā. Early on (e.g. already in Peį¹ and in NiddI) the exegetical tradition explains kÄma-s as twofold: (1) ādesires' as affliction/defilement (kilesa-kÄma), namely taį¹hÄ for the objects of the five senses, and (2) ādesiresā as the objects of those desires (vatthu-kÄma), namely the objects of the five senses themselves (visible forms, sounds, smells, tastes, the objects of touch). So I take viviccā eva kÄmehi to mean āquite separate/secluded from desires for the objects of the senses / from the objects of sense-desires. That certain words in Pali/Sanskrit can mean both the action and the object that action is directed towards is quite common. In fact this happens in all languages. So in English āthoughtā can mean both āthinkingā and the object of thinking (what is thought about); āattachmentā can mean both being attached and then thing one is attached to; kÄma in Pali is exactly like this, even though the English word ādesireā, which is often used to translate kÄma, is not so.
That jhÄna is separate or secluded from the objects of the five sense is, of course, why it is rÅ«pÄvacara as opposed to kÄmÄvacara. The attainment of jhÄna marks a radical transformation of mind.
gloss of avacara (spheres of consciousness)
excerpt:
the sensuous sphere (kÄmÄvacara),
the fine-material sphere (rÅ«pÄvacara),
the immaterial sphere (arÅ«pÄvacara).
B. Thanissaro notes that:
I was curious about your statement that kÄma in some contexts can mean objects of the senses. What are those contexts? Is it unequivocal that thatās what the word kÄma means in those contexts? Margaret Coneās Pali dictionary does not give the meaning āsense objectā under the entry for kÄma at all.
Rupert Gethin responds:
As for Thanissaro Bhikkhuās query, one of the contexts in which Buddhaghosa explains that kÄma-s refer to the objects of sense-desire is precisely the phrase viviccā eva kÄmehi introducing the first jhÄna. At Vism IV.83 he cites the authority of the Niddesa (a late canonical text, but nonetheless likely to predate the Peį¹akopadesa) where kÄma-s are explained as objects (vatthu) and as referring to āagreeable visible forms, etc.ā and concludes (in ĆÄį¹amoliās translation):
[T]he words āquite secluded from sense desiresā properly mean āquite secluded from sense desires as object,ā and express bodily seclusion, while the words āsecluded from unprofitable thingsā properly mean āsecluded from sense desires as defilement or from all unprofitable things,ā and express mental seclusion.
He elaborates on this in IV.84, before going on to say (IV.85) that kÄma-s here can also be taken as referring to defilements (kilesa).
B. Thanissaro notes that:
I donāt see how kÄma in kÄmÄvacara has to mean sense object. Donāt the Brahmas who live in the rÅ«pÄvacara realm see sights, hears sounds, etc.? if they didnāt, how would Brahma Sahampati make requests of the Buddha?
frankk comment:
Even when Vism. is glossing kÄmehi (pl) to mean 'objects',
it seems to be adding that meaning as an addition to the main meaning of kamehi as 'mental defilement',
rather than replacing it.
In other words, for first jhÄna one being in an empty hut or wilderness has physical seclusion from sensual 'objects', as a bonus meaning,
not a replacement meaning for kamehi as 'defilement'.
Even in the best case for the heretical view,
you could only say Vism. is showing two different interpretations (mental defilement vs. objects of sensual desire),
without disclosing whether they favor one or the other, or accept both as true.
4.9.3 – āAjahns Brahm, Brahmali, Sunyo on kÄmehi in J1
heretical views disproved in detail here:
Gold Vol.2 4.3.1.1
5 – Misc.
Brahmacariya, celibacy survival guide: itās only as hard as you make it
https://discourse.suttacentral.net/t/brahmacariya-celibacy-survival-guide-its-only-as-hard-as-you-make-it/8989
999 – Bookmarks of interest
999.9 – TOC permalinks
ļ»æ
kÄma 1 ā šš KÄma-vitakka, kÄma-chanda, kÄma and rÄga in general
kÄma 1.1 ā passages that are particularly important:
kÄma 1.2 ā other noteworthy sutta passages
kÄma 1.3 ā vinaya passages
kÄma 1.4 ā kÄma similes
kÄma 2 ā It's only as hard as you make it: Tools to destroy lust
kÄma 2.20 ā Donāt fall for the FIB
kÄma 2.21 ā BIF the FIB
kÄma 2.21.1 ā Ajahn Chah simile of nostril
kÄma 3 ā Dictionary Definitions
kÄma 3.1 ā PED
kÄma 3.2 ā CPD
kÄma 3.3 ā āsensualā (oxford)
kÄma 4 ā Comprehensive gloss of viviccāeva kÄmehi from STED 1st JhÄna
kÄma 4.1 ā ā
EBT gloss of viviccāeva kÄmehi
kÄma 4.1.2 ā AN 6.63 kÄmÄ = 5kg, kÄma = Saį¹
kappa-rÄgo
kÄma 4.1.4 ā vivicc'eva means: judiciously-secluded
kÄma 4.1.4.2 ā mental seclusion from defilements
kÄma 4.1.4.4 ā physical seclusion from sensually alluring distractions
kÄma 4.1.8 ā STED 5kg: kÄma-guį¹Ä: 5 cords of sensual pleasure
kÄma 4.1.10 ā STED 5niv: nÄ«varaį¹Ä: hindrances
kÄma 4.1.12 ā STED sammÄ-saį¹
kappo: right resolve
kÄma 4.1.14 ā People often forget the š-8fold-āø noble-eightfold-path
kÄma 4.1.16 ā KN Iti 72: escape from kÄma is nekkhamma (right resolveās renunciation)
kÄma 4.1.18 ā AN 6.73-75 There are only 2 suttas in the canon titled "first jhÄna"
kÄma 4.1.20 ā KN Pe 7.72: word cmy on four jhÄnas
kÄma 4.1.22 ā In Chinese Agamas, kÄmÄ = 5kg
kÄma 4.2 ā ā
LBT gloss of viviccāeva kÄmehi
kÄma 4.2.1 ā Abhidhamma Vibhanga 12 first jhana gloss
kÄma 4.2.3 ā Vimutti-Magga (J1 gloss: vivicceva kamehi)
kÄma 4.2.5 ā Visuddhi-magga
kÄma 4.9 ā ā heretical views on viviccāeva kÄmehi
kÄma 4.9.1 ā conversation with Thanissaro and Rupert Gethin
kÄma 4.9.3 ā āAjahns Brahm, Brahmali, Sunyo on kÄmehi in J1
kÄma 5 ā Misc.
kÄma 100 ā commentary
kÄma 999 ā Bookmarks of interest
kÄma 999.9 ā TOC permalinks
ļ»æ