4👑☸ Cattāri Ariya-saccaṃ 四聖諦
🔎Catalogues of kāmo/kāmā/kāmaguṇā
kāma 1 – Kāma-vitakka, kāma-chanda, kāma and rāga in general
kāma 2 – Tools to destroy lust
See
OHMI : It's only as hard as you make it
kāma 3 – Dictionary Definitions
kāma 4 – Comprehensive gloss of vivicc’eva kāmehi from STED 1st Jhāna
kāma 5 – Misc.
detailed TOC
kāma 1 – 💘💃 Kāma-vitakka, kāma-chanda, kāma and rāga in general
kāma 1.1 – passages that are particularly important:
kāma 1.2 – other noteworthy sutta passages
kāma 1.3 – vinaya passages
kāma 1.4 – kāma similes
kāma 2 – It's only as hard as you make it: Tools to destroy lust
kāma 2.20 – Don’t fall for the FIB
kāma 2.21 – BIF the FIB
kāma 2.21.1 – Ajahn Chah simile of nostril
kāma 3 – Dictionary Definitions
kāma 3.1 – PED
kāma 3.2 – CPD
kāma 3.3 – “sensual” (oxford)
kāma 4 – Comprehensive gloss of vivicc’eva kāmehi from STED 1st Jhāna
kāma 4.1 – ✅EBT gloss of vivicc’eva kāmehi
kāma 4.1.2 – AN 6.63 kāmā = 5kg, kāma = Saṅkappa-rāgo
kāma 4.1.4 – vivicc'eva means: judiciously-secluded
kāma 4.1.4.2 – mental seclusion from defilements
kāma 4.1.4.4 – physical seclusion from sensually alluring distractions
kāma 4.1.8 – STED 5kg: kāma-guṇā: 5 cords of sensual pleasure
kāma 4.1.10 – STED 5niv: nīvaraṇā: hindrances
kāma 4.1.12 – STED sammā-saṅkappo: right resolve
kāma 4.1.14 – People often forget the 👑-8fold-☸ noble-eightfold-path
kāma 4.1.16 – KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)
kāma 4.1.18 – AN 6.73-75 There are only 2 suttas in the canon titled "first jhāna"
kāma 4.1.20 – KN Pe 7.72: word cmy on four jhānas
kāma 4.1.22 – In Chinese Agamas, kāmā = 5kg
kāma 4.2 – ✅LBT gloss of vivicc’eva kāmehi
kāma 4.2.1 – Abhidhamma Vibhanga 12 first jhana gloss
kāma 4.2.3 – Vimutti-Magga (J1 gloss: vivicceva kamehi)
kāma 4.2.5 – Visuddhi-magga
kāma 4.9 – ⛔ heretical views on vivicc’eva kāmehi
kāma 4.9.1 – conversation with Thanissaro and Rupert Gethin
kāma 4.9.3 – ⛔Ajahns Brahm, Brahmali, Sunyo on kāmehi in J1
kāma 5 – Misc.
kāma and its near synonyms in meditation context
kāma-c-chando❤️🔥: as first of
5niv⛅ hindrances.
"vivicc’eva kāmehi" from STED 1st Jhāna = seclusion from sensuality: see
j1🌘 section where it glosses that phrase for comprehensive details.
(5kg) kāma-guṇā: 5 sensuality strings, pretty synonymous with
kāma.
1 – 💘💃 Kāma-vitakka, kāma-chanda, kāma and rāga 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 jhānas, 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 there’s 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 pīti of jhāna is not kāmehi
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
“Mendicants, females die without getting enough of two things. |
“Dvinnaṃ dhammānaṃ, bhikkhave, atitto appaṭivāno mātugāmo kālaṃ karoti. |
What two? |
Katamesaṃ dvinnaṃ? |
Sexual intercourse and giving birth. |
Methunasamāpattiyā ca vijāyanassa ca. |
AN 5.229 women are frightening and treacherous, like snake
AN 5.229 Black Snakes (1st) 229. Paṭhamakaṇhasappasutta
Ime kho, bhikkhave, pañca ādīnavā kaṇhasappe. |
These are the five dangers of a black snake. |
Evamevaṃ kho, bhikkhave, pañcime ādīnavā mātugāme. |
In the same way there are five drawbacks of a female. |
Katame pañca? |
What five? |
Asuci, duggandho, sabhīru, sappaṭibhayo, mittadubbhī. |
She’s filthy, stinking, cowardly, frightening, and treacherous. |
Ime kho, bhikkhave, pañca ādīnavā mātugāme”ti. |
These are the five drawbacks of a female.” |
AN 5.230 women are angry, hostile, venomous, like snake
AN 5.230 Black Snakes (2nd) 230. Dutiyakaṇhasappasutta
Ime kho, bhikkhave, pañca ādīnavā kaṇhasappe. |
These are the five dangers of a black snake. |
Evamevaṃ kho, bhikkhave, pañcime ādīnavā mātugāme. |
In the same way there are five drawbacks of a female. |
Katame pañca? |
What five? |
Kodhano, upanāhī, ghoraviso, dujjivho, mittadubbhī. |
She’s angry, hostile, venomous, fork-tongued, and treacherous. |
Tatridaṃ, bhikkhave, mātugāmassa ghoravisatā— |
This is a female’s venom: |
yebhuyyena, bhikkhave, mātugāmo tibbarāgo. |
usually she’s very lustful. |
Tatridaṃ, bhikkhave, mātugāmassa dujjivhatā— |
This is a female’s forked tongue: |
yebhuyyena, bhikkhave, mātugāmo pisuṇavāco. |
usually she speaks divisively. |
Tatridaṃ, bhikkhave, mātugāmassa mittadubbhitā— |
This is a female’s treachery: |
yebhuyyena, bhikkhave, mātugāmo aticārinī. |
usually she’s an adulteress. |
AN 7.50 seven ways celibacy is impure
AN 7.50
“Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati; |
“Firstly, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. |
api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati. |
However, they consent to being anointed, massaged, bathed, and rubbed by a female. |
AN 7.51 man focused on developing masculinity feeds desire for sex and women
AN 7.51
Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ manasi karoti— |
A man focusses on his own masculinity: |
purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ. |
his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. |
So tattha rajjati tatrābhiramati. |
He’s stimulated by this and takes pleasure in it. |
So tattha ratto tatrābhirato bahiddhā itthindriyaṃ manasi karoti— |
So he focusses on the femininity of others: |
itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ. |
feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. |
So tattha rajjati tatrābhiramati. |
He’s stimulated by this and takes pleasure in it. |
So tattha ratto tatrābhirato bahiddhā saṃyogaṃ ākaṅkhati. |
So he desires to bond with another. |
Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati. |
And he desires the pleasure and happiness that comes from such a bond. |
Purisatte, bhikkhave, abhiratā sattā itthīsu saṃyogaṃ gatā. |
Sentient beings who are attached to their masculinity are bound to women. |
Evaṃ kho, bhikkhave, puriso purisattaṃ nātivattati. |
This is how a man does not transcend his masculinity. |
Evaṃ kho, bhikkhave, saṃyogo hoti. |
This is how one is bound. |
AN 8.17 ways a woman binds a man
AN 8.17
1. (by) crying, monks, (a) woman {binds} man; |
ruṇṇena, bhikkhave, itthī purisaṃ bandhati; |
2. (by) smiling-or-laughing, monks, (a) woman {binds} man; |
hasitena, bhikkhave, itthī purisaṃ bandhati; |
3. (by) speaking, monks, (a) woman {binds} man; |
bhaṇitena, bhikkhave, itthī purisaṃ bandhati; |
4. (by) attire, monks, (a) woman {binds} man; |
ākappena, bhikkhave, itthī purisaṃ bandhati; |
5. (by) a present, monks, (a) woman {binds} man; |
vanabhaṅgena, bhikkhave, itthī purisaṃ bandhati; |
6. (by) smell, monks, (a) woman {binds} man; |
gandhena, bhikkhave, itthī purisaṃ bandhati; |
7. (by) taste, monks, (a) woman {binds} man; |
rasena, bhikkhave, itthī purisaṃ bandhati; |
8. (by) touch, monks, (a) woman {binds} man; |
phassena, bhikkhave, itthī purisaṃ 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
‘Appassādā kāmā bahudukkhā bahupāyāsā, |
4.1 Sensual pleasures give little gratification and much suffering and distress, |
ādīnavo ettha bhiyyo’ti— |
and they are all the more full of drawbacks. |
iti cepi, mahānāma, ariyasāvakassa yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, |
4.2 Even though a noble disciple has clearly seen this with right wisdom, |
so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nādhigacchati, |
so long as they don’t achieve the rapture and bliss that are apart from sensual stimuli and unskillful qualities, |
aññaṃ vā tato santataraṃ; |
or something even more peaceful than that, |
atha kho so neva tāva anāvaṭṭī kāmesu hoti. |
4.3 they might still return to sensual pleasures. |
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, |
4.4 … |
ādīnavo ettha bhiyyo’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, |
… |
so ca aññatreva kāmehi aññatra akusalehi dhammehi |
… |
pītisukhaṃ adhigacchati aññaṃ |
But when they do achieve that rapture and bliss, |
vā tato santataraṃ; |
or something more peaceful than that, |
atha kho so anāvaṭṭī kāmesu hoti. |
4.5 they will not return to sensual pleasures. |
Mayhampi kho, mahānāma, |
|
pubbeva sambodhā, |
5.1 Before my awakening— |
anabhisambuddhassa bodhisattasseva sato, |
when I was still unawakened but intent on awakening— |
I too clearly saw with right wisdom that:
5.2‘Sensual pleasures give little gratification and much suffering and distress,
and they are all the more full of drawbacks.’ ‘appassādā kāmā bahudukkhā bahupāyāsā,
ādīnavo ettha bhiyyo’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti,
5.3But so long as I didn’t achieve the rapture and bliss that are apart from sensual stimuli and unskillful qualities,
or something even more peaceful than that,
so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nājjhagamaṃ,
aññaṃ vā tato santataraṃ;
5.4I didn’t announce that I would not return to sensual pleasures.
atha khvāhaṃ neva tāva anāvaṭṭī kāmesu paccaññāsiṃ.
5.5But when I did achieve that rapture and bliss,
or something more peaceful than that,
Yato ca kho me,
mahānāma,
‘appassādā kāmā bahudukkhā bahupāyāsā,
ādīnavo ettha bhiyyo’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ahosi,
so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ ajjhagamaṃ,
aññaṃ vā tato santataraṃ;
5.6I announced that I would not return to sensual pleasures.
athāhaṃ anāvaṭṭī kāmesu paccaññāsiṃ.
MN 100 remembering first jhana as boy
28.4Stemming from that memory came the realization: Tassa mayhaṃ, bhāradvāja, satānusāri viññāṇaṃ ahosi: 28.5‘That is the path to awakening!’ ‘eseva maggo bodhāyā’ti. 29.1Then it occurred to me: Tassa mayhaṃ, bhāradvāja, etadahosi: 29.2‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? 29.3Then it occurred to me: Tassa mayhaṃ, bhāradvāja, etadahosi: 29.4‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
30.1Then it occurred to me: Tassa mayhaṃ, bhāradvāja, etadahosi: 30.2‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’ ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. 30.3Yannūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. 30.4So I ate some solid food. So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ.
MN 99 pīti of jhāna is not kāmehi
MN 2, 5. brāhmaṇavaggo, 9. subhasuttaṃ (MN 99.1), para. 26 ⇒
“katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? idha, māṇava, bhikkhu vivicceva kāmehi . pe . paṭhamaṃ jhānaṃ upasampajja viharati. ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā . pe . dutiyaṃ jhānaṃ upasampajja viharati. ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.
MN 85 Buddha boy realizes first jhana no reason to fear pleasure
31.3Could that be the path to awakening?’
siyā nu kho eso maggo bodhāyā’ti.
31.4Stemming from that memory came the realization: Tassa mayhaṃ, rājakumāra, satānusāri viññāṇaṃ ahosi: 31.5‘That is the path to awakening!’ ‘eseva maggo bodhāyā’ti. 32.1Then it occurred to me: Tassa mayhaṃ, rājakumāra, etadahosi: 32.2‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? 32.3Then it occurred to me: Tassa mayhaṃ, rājakumāra, etadahosi: 32.4‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’ ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
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 aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. 10.10I don’t envy them, nor do I hope to enjoy that. So tesaṃ na pihemi, na tattha abhiramāmi. 10.11Why is that? Taṃ kissa hetu? 10.12Because there is a satisfaction that is apart from sensual stimuli and unskillful qualities, Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi— 10.13and which even achieves the level of heavenly pleasure. api dibbaṃ sukhaṃ samadhigayha tiṭṭhati— 10.14Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it. tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.
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 parents’ 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 samaṇa—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 Buddha’s compassionate aims in making the Dhamma known.
“‘Worthless man, it is unseemly, out of line, unsuitable, and unworthy of a contemplative; improper and not to be done…. Haven’t 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
“‘Worthless man, haven’t 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? Haven’t 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 woman’s vagina. It would be better that your penis be stuck into the mouth of a black viper than into a woman’s vagina. It would be better that your penis be stuck into a pit of burning embers, blazing and glowing, than into a woman’s 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, hell….
“‘Worthless 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.’”
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.
“Then 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.”
This was where the Buddha formulated the training rule, after first stating his reasons for doing so.
“‘In 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.’”
relevant pali segment
(derived from Ven. Brahmali’s 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 bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṃghaṃ sannipātāpetvā āyasmantaṃ sudinnaṃ paṭipucchi—
“Is it true, Sudinna, that you had sexual intercourse with your former wife?”
“saccaṃ kira tvaṃ, sudinna, purāṇadutiyikāya methunaṃ dhammaṃ paṭisevī”ti?
“It’s true, Master.”
“Saccaṃ, bhagavā”ti.
The Buddha rebuked him, Vigarahi buddho bhagavā— “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of an ascetic, it’s not allowable, it’s not to be done.
“ananucchavikaṃ, moghapurisa, ananulomikaṃ appaṭirūpaṃ assāmaṇakaṃ akappiyaṃ akaraṇīyaṃ.
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?
Kathañhi nāma tvaṃ, moghapurisa, evaṃ svākkhāte dhammavinaye pabbajitvā na sakkhissasi yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ.
Haven’t I given many teachings for the sake of dispassion, not for the sake of passion;
Nanu mayā, moghapurisa, anekapariyāyena virāgāya dhammo desito, no sarāgāya;
for the sake of freedom from bondage, not for the sake of bondage;
visaṃyogāya dhammo desito, no saṃyogāya;
for the sake of non-grasping, not for the sake of grasping?
anupādānāya dhammo desito, no saupādānāya.
When I have taught in this way, how can you be intent upon passion, bondage, and grasping?
Tattha nāma tvaṃ, moghapurisa, mayā virāgāya dhamme desite sarāgāya cetessasi, visaṃyogāya dhamme desite saṃyogāya cetessasi, anupādānāya dhamme desite saupādānāya cetessasi.
Haven’t I given many teachings for the fading away of sensual desire, Nanu mayā, moghapurisa, anekapariyāyena rāgavirāgāya 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?
Madanimmadanāya pipāsavinayāya ālayasamugghātāya vaṭṭupacchedāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammo desito.
Haven’t I in various ways taught the abandoning of sense pleasures, Nanu mayā, moghapurisa, anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ, the full understanding of the perception of sense pleasures, kāmasaññānaṃ pariññā akkhātā, the abolishing of thirst for sense pleasures, kāmapipāsānaṃ paṭivinayo akkhāto, the elimination of thoughts of sense pleasures, kāmavitakkānaṃ samugghāto akkhāto, the stilling of the fever of sense pleasures?
kāmapariḷāhānaṃ vūpasamo akkhāto.
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 (“a-brahma-cariya veramanii”), I quickly visualize these similes. It’s 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 there’s a powerful visualization to accompany “abrahamacariya”, 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.
👉👄🐍 penis in snake mouth similes
Varaṃ te, mogha-purisa, |
It would be better, foolish-man, |
āsivisassa ghoravisassa mukhe aṅgajātaṃ pakkhittaṃ, |
for your penis to enter the mouth of a terrible and poisonous snake |
na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. |
rather than {inserting your penis into a} woman’s vagina. |
Varaṃ te, mogha-purisa, |
It would be better, foolish-man, |
kaṇhasappassa mukhe aṅgajātaṃ pakkhittaṃ, |
for your penis to enter the mouth of a black snake |
na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. |
rather than {inserting your penis into a} woman’s vagina. |
charcoal pit similes
Varaṃ te, mogha-purisa, |
It would be better, foolish-man, |
aṅgārakāsuyā ādittāya sampajjalitāya sajotibhūtāya aṅgajātaṃ pakkhittaṃ, |
for your penis to enter a blazing charcoal pit |
na tveva mātugāmassa aṅgajāte aṅgajātaṃ pakkhittaṃ. |
rather than {inserting your penis into a} woman’s vagina. |
why?
Taṃ kissa hetu? |
Why is that? |
Tatonidānañhi, moghapurisa, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
Because for that reason, you might die or experience death-like suffering, but you wouldn’t because of that be reborn in a bad destination. |
Itonidānañca kho, moghapurisa, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
But for this reason you might. |
Tattha nāma tvaṃ, moghapurisa, yaṃ tvaṃ asaddhammaṃ gāmadhammaṃ vasaladhammaṃ duṭṭhullaṃ odakantikaṃ rahassaṃ dvayaṃdvayasamāpattiṃ samāpajjissasi, |
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. |
bahūnaṃ kho tvaṃ, moghapurisa, akusalānaṃ dhammānaṃ ādikattā pubbaṅgamo. |
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, Netaṃ, moghapurisa, appasannānaṃ vā pasādāya, pasannānaṃ vā bhiyyobhāvāya;
but it will hinder confidence in those without it, and it will cause some with confidence to change their minds.” atha khvetaṃ, moghapurisa, appasannānañceva appasādāya, pasannānañca ekaccānaṃ aññathattāyā”ti.
1.4 – kāma similes
MN 75 enjoying 5kg is like leper picking scab
♦ 215. “seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā’ssa VAR tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā — yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā — yadidaṃ pañcakāmaguṇe paṭicca. |
♦ 215. “Now 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. |
2 – It's only as hard as you make it: Tools to destroy lust
It's only as hard as you make it
A toolkit for destroying lust and passion for sensuality ( kāma 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
31asb🧟.
SN 35.127 1. see women as mom, sister, daughter. 2. When I do
a-subha 🧟 with
31asb🧟, 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 jhānas
4j🌕 (at minimum
j1🌘), they are still tempted by coarse sensual pleasures.
Vin: In the Vinaya, studying Pārājika #1 and relevant Saṅghādisesā sections on lust, as well as keeping in mind this advice the Buddha gave his monks: 👉👄🐍
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} woman’s 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 jhāna and partial jhāna, all the time.
5. what not to do and why.
1. do
a-subha 🧟 perception (most notably using
31asb🧟), 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
5👑abi️ 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 jhānas quickly. Whereas indulging in horniness will quickly kill or lower jhāna 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 Jhānas. Not only is the mind in samādhi 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 Jhāna is much easier than you think (
j1🌘 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
Vin sex offense rules and
kāma crime 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 🧟 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 🧟 tools 🔗part 1 |
🔗part 2 (for advanced)
🔗
audio material
🔗
AN 7.51 so you think working out at the gym is healthy and harmless?
🔗
MN 13 helpful images: gratification, drawback, escape from 5kg, rūpa, and vedana
2.20 – Don’t 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 F’s.
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 “your” 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.
It’s 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 you’re 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.
Don’t fall for the FIB, don’t 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,
don’t fall for the FIB.
If you’re 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 don’t 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
It’s the same with the senses.
Sexual intercourse excites the minds of people,
but it really isn’t 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 wouldn’t get excited over that.
But the sight of this one inflames us.
Why is this?
This is where becoming is.
If we don’t attach special importance to it,
then it’s just the same as putting a finger in your nostril.
Whatever happened inside, you wouldn’t get excited;
you’d 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, “Is 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?
Couldn’t it be noble and mystical?”
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:
“There’s nothing more to it than that, except what the mind adds to it.”
Perhaps this story has been altered a bit in the telling,
but it’s still a good story.
3 – Dictionary Definitions
3.1 – PED
Kāma (m. nt.) [Dhtp (603) & Dhtm (843) paraphrase by "icchāyaŋ," cp. Vedic kāma, kam=Idg. *qā] to desire cp. Lat. carus, Goth. hōrs, 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 kāmiyatī ti kāmo, and kametī ti kāmo Cpd. 81, n.
2. Kāma 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 kāma -- 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-kāmā: desires relating to a base, i. e. physical organ or external object, and
(2) kilesa-kāmā: desire considered subjectively. So also Nd2 202, quoted DhA ii.162; iii.240; and very often as ubho kāmā. A more logical definition is given by Dhammapāla on Vv 11 (VvA 11). He classifies as follows:
1. manāpiyā rūpādi -- visayā.
2. chandarāga.
3. sabbasmiŋ lobha
4. gāmadhamma.
5. hitacchanda.
6. serībhāva 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 kāma occupies the leading position.
It is the first of the five obstacles (nīvaraṇāni),
the three esanās (longings),
the four upādānas (attachments),
the four oghas (floods of worldly turbulence),
the four āsavas (intoxicants of mind),
the three taṇhās,
the four yogas;
and k stands first on the list of the six factors of existence kāmā, vedanā, saññā, āsavā, kamma, dukkha, which are discussed at A iii.410 sq. as regards their origin difference, consequences, destruction and remedy.
<-> Kāma is most frequently connected with rāga (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 kāma -- cchanda:
(1) chanda, impulse;
(2) rāga excitement;
(3) nandī, enjoyment;
(4) taṇhā, thirst
(5) sineha, love;
(6) pipāsā, thirst;
(7) pariḷāha, consuming passion;
(8) gedha, greed;
(9) mucchā, swoon or confused state of mind;
(10) ajjhosāna, 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
kām -- ogha,
kāma -- yoga
kām -- upādāna at Nd2 200, cp. Vism 141
(kām -- ogha ˚āsava, ˚upādāna).
Similarly at D iii.238:
kāme avigata -- rāga,
˚chanda,
˚pema,
˚pipāsa,
˚pariḷāha
˚taṇha.
See also kāma -- chanda below under cpds. In connection with synonyms it may be noticed that most of the verbs used in a kāma -- context are verbs the primary meaning of which is "adhering to" or "grasping," hence, attachment; viz. esanā (iṣ to Lat ira) upādāna (upa + ā + dā taking up), taṇhā (tṛṣ, Lat torreo=thirst) pipāsā (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" pariḍayhati "to be burnt, etc.
The foll. passage also illustrates the various synonymic expressions:
kāme paribhuñjati,
kāmamajjhe vasati,
kāma -- pariḷāhena pariḍayhati,
kāmavitakkehi khajjati,
kāma -- pariyesanāyā ussukko, A i.68 cp. M i.463; iii.129.
Under this aspect kāma 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 (mānussakāmā) as well as in the next (dibbā kāmā).
See kāmāvacara 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 sabbakāmasamiddha "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 (kāmûpapatti, It (4): api dibbesu kāmesu ratiŋ so nâdhigacchati Dh 187; rāgaŋ vinayetha mānusesu dibbesu kāmesu cāpi bhikkhu Sn 361 see also It 94.
-- Kāma as sensual pleasure finds its most marked application in the sphere of the sexual kāmesu micchācārin, transgressing in lusts, sinning in the lusts of the flesh, or violating the third rule of conduct equivalent to abrahmacariyā, inchastity (see sīla Pug 38, 39; It 63, etc. itthi -- kāmehi paricāreti "he enjoys himself with the charms of woman" S iv.343 Kāmesu brahmacariyavā practising chastity Sn 1041 Kāmatthā for sexual amusement A iii.229.
Redemption from kāma is to be effected by selfcontrol (saŋyama) and meditation (jhāna), 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: kāmānaŋ pahānaŋ, kāmasaññānaŋ pariññā, kāma -- pipāsānaŋ -- paṭivinayo, kāmavitakkānaŋ samugghāto kāma -- pariḷāhānaŋ vūpasamo Vin iii.111;
-- kāmesu (ca) appaṭibaddhacitto "uddhaŋsoto" 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;
-- tasmā jantu sadā sato kāmāni parivajjaye Sn 771;
-- yo kāme parivajjeti Sn 768=Nett 69 -- nikkhamma gharā panujja kāme Sn 359;
-- ye ca kāme pariññāya caranti akutobhayā te ve pāragatā loke ye pattā āsavakkhayaŋ A iii.69. -- Kāmānaŋ pariññaŋ paññāpeti Gotamo M i.84; cp. A v.64 kāme pajahati: S i.12=31; Sn 704; kāmānaŋ vippahāna S i.47;
-- ye kāme hitvā agihā caranti Sn 464 -- kāmā nirujjhanti (through jhāna) A iv.410; kāme panudati Dh 383=S i.15 (context broken), cp. kāmasukhaŋ analaŋkaritvā Sn 59;
-- kāmesu anapekkhin Sn 166=Ś i.16 (abbrev.); S ii.281; Sn 857;
-- cp rāgaŋ vinayetha . . . Sn 361. vivicc' eva kāmehi aloof from sensuous joys is the prescription for all Jhāna -- exercise.
Applications of these expressions: -- kāmesu palāḷita A iii.5; kāmesu mucchita S i.74; kāmālaye asatta S i.33; kāmesu kathaŋ nameyya S i.117; kāmesu anikīḷitāvin S i.9 (cp. kela); kittassa munino carato kāmesu anapekhino oghatiṇṇassa pihayanti kāmesu gathitā pajā Sn 823 (gadhitā Nd1);
-- kāmesu asaññata Sn 243;
-- yo na lippati kāmesu tam ahaŋ brūmi brāhmaṇaŋ Dh 401;
-- Muni santivādo agiddho kāme ca loke ca anûpalitto Sn 845; kāmesu giddha D iii.107 Sn 774; kāmesu gedhaŋ āpajjati S i.73;
-- na so rajjati kāmesu Sn 161;
-- kāmānaŋ vasam upāgamum Sn 315 (=kāmānaŋ āsattataŋ pāpuniŋsu SnA 325); kāme parivajjeti Sn 768, kāme anugijjhati Sn 769.
Character of Kāmā. The pleasures of the senses are evanescent, transient (sabbe kāmā aniccā, etc. A ii.177) and of no real taste (appāsādā); 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: ādīnavo ettha bhīyyo" (see k -- sukha). Thus kāmā as kālikā (needing time) S i.9, 117; aniccā (transitory) S i.22; kāmā citrā madhurā "pleasures are manifold and sweet" (i. e. tasty) Sn 50; but also appassādā bahudukkhā bahupāyāsā: quot. M i.91 see Nd2 71. Another passage with var. descriptions and comparisons of kāma, beginning with app' assādā dukkhā kāmā is found at J iv.118. -- atittaŋ yeva kāmesu antako kurute vasaŋ Dh 48;
-- na kahāpaṇavassena titti kāmesu vijjati appasādā dukkhā kāmā iti viññāya paṇḍito "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) -- Kāmato jāyatī soko kāmato jāyatī bhayaŋ kāmato vippamuttassa n'atthi soko kuto bhayan ti "of pleasure is born sorrow, of pleasure is born fear" Dh 215. <-> Kāmānam adhivacanāni, attributes of kāma are bhaya, dukkha, roga, gaṇḍa, 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 kāma is the cause of egoism, avarice quarrels between kings, nations, families, how it leads to warfare, murder, lasciviousness, torture and madness Kāmānaŋ ādīnavo (the danger of passions) M i.85 sq =Nd2 199, quot. SnA 114 (on Sn 61); as one of the five anupubbikathās: K˚ ādīnavaŋ okāraŋ saŋkilesaŋ A iv.186, 209, 439;
-- they are the leaders in the army of Māra: kāmā te paṭhamā senā Sn 436;
-- yo evamvādī . . . n'atthi kāmesu doso ti so kāmesu pātavyataŋ āpajjati A i.266=M i.305 sq.
Similes. -- In the foll. passage (following on appassādā bahudukkhā, etc.) the pleasures of the senses are likened to:
(1) aṭṭhi -- kankhala, a chain of bones; <->
(2) maŋsapesi, a piece of (decaying) flesh;
--
(3) tiṇ'ukkā a torch of grass;
(4) angāra -- kāsu, a pit of glowing cinders;
--
(5) supina, a dream;
(6) yācita, 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 aṭṭhisankhala); 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 khandhānaŋ for khandhāsaŋ); No. 10 as āsīvisa (poisonous fangs of a snake) yesu mucchitā bālā Th 2, 451, and several at many other places of the Canon.
Cases used adverbially: -- kāmaŋ acc. as adv. (a) yathā kāmaŋ according to inclination, at will, as much as one chooses S i.227; J i.203; PvA 63, 113, 176; yena kāmaŋ wherever he likes, just as he pleases A iv.194 Vv i.11 (=icchānurūpaŋ VvA 11) -- (b) willingly gladly, let it be that, usually with imper. S i.222 J i.233; iii.147; iv.273; VvA 95; kāmaŋ taco nahāru ca aṭṭhi ca avasissatu (avasussatu in J) sarīre upasussatu maŋsa -- lohitaŋ "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;
-- kāmasā (instr.) in same sense J iv.320; vi.181;
-- kāmena (instr. do. J v.222, 226;
-- kāmā 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. -- akāmā unwillingly D i.94; J vi.506; involuntarily J v.237.
˚kāma (adj.) desiring, striving after, fond of, pursuing in kāma -- kāma pleasure -- loving Sn 239 (kāme kāmayanto 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. -- atthakāma well -- wishing, desirous of good, benevolent J i.241; v.504 (anukampakā +) sic lege for attakāmarūpā, 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; mānakāma proud S i.4; lābhakāma fond of taking; grasping, selfish A ii.240; dūsetu˚ desiring to molest Vin iv.212; dhamma˚ Sn 92; pasaŋsa˚ Sn 825 So frequently in comb. w. inf., meaning, willing to wishing to, going to, desirous of: jīvitu˚, amaritu˚ dātu˚, daṭṭhu˚, dassana˚, kātu˚, pattu˚, netu˚, gantu˚ bhojetu˚, etc. -- sakāma ( -- adj.) willing J v.295. -- akāma 1. not desiring, i. e. unwilling: M ii.181; mayhaŋ akāmāya against my wish (=mama anicchantiyā) Pv ii.107, J v.121, 183, etc. 2. without desire, desireless passionless Sn 445. -- nikkāma same Sn 1131.
-- agga (nt.) the greatest pleasure, intense enjoyment M ii.43; Vv 163 (=VvA 79, attributed to the Paranimmita -- vasavattino -- devā);
-- aggi the fire of passion J v.487;
-- ajjhosāna (nt.) attachment to lust and desire No. 10 in kāmacchanda series (see above);
-- âdhikaraṇa having its cause in desire M i.85; S i.74;
-- âdhimutta bent upon the enjoyment of sensual pleasures A iii.168 J vi.159;
-- ânusārin pursuing worldly pleasures J ii.117
-- andha blinded by passion Ud 76=Th 1, 297;
-- âbhibhū overcoming passions, Ep. of the Buddha D ii.274
-- âbhimukha bent upon lust, voluptuous PvA 3;
-- âvacara "having its province in kāma," 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 k˚ -- devapariyāpanna); J i.47; Dhs 1, 431; Ps 1, 84, 85, 101 Vbh 324; Vism 88, 372, 452 (rūpa˚, arūpa˚, lokuttara) 493 (of indriyas), 574; PvA 138. -- kamma an action causing rebirth in the six kāma -- worlds Dhs 414, 418 431;
-- devatā PvA 138 (+brahmādevatā) and -- devā the gods of the pleasure -- heavens J i.47; v.5; vi.99; Vism 392; or of the kāmâvacara -- devaloka J vi.586, -- bhūmi and -- loka the plane or world of kāma Ps i.83; J vi.99 see also avacara;
-- âvacaraka belonging to the realm of kāma J vi.99; Sdhp 254 (˚ika);
-- assāda the relish of sensual pleasures PvA 262; DA i.89, 311;
-- ātura affected by passion, love -- sick J iii.170;
-- ārāma pleasure -- loving A iv.438 (gihī k -- bhogī, ˚ratā, ˚sammuditā);
-- ālaya, the abode of sensual pleasure (i. e. kāma -- loka) S i.33=Sn 177; Sn 306;
-- āvaṭṭa the whirlpool of sensuality J ii.330;
-- āsava the intoxication of passion, sensuality lusts; def. as kāmesu kāma -- chando, etc. (see above k -- chando) Vbh 364, 374; Dhs 1097; as the first of four impurities, viz. k˚, bhava˚, diṭṭhi˚, avijjā˚ at Vin iii.5 (the detachment from which constitutes Arahantship) Vbh 373; Dhs 1096, 1448; as three (prec. without diṭṭhi˚) 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;
-- upādāna clinging to sensuality arising from taṇhā, as k˚ diṭṭhi˚ sīlabbata˚, attavāda D iii.230; M i.51; Vbh 136, 375; Vism 569;
-- ûpapatti existence or rebirth in the sensuous universe. These are three: (1) Paccupaṭṭhita -- kāmā (including mankind four lowest devalokas, Asuras, Petas and animals) (2) Nimmāna -- ratino devā, (3) Paranimmita -- vasavattino devā D iii.218; It 94. -- ûpasaŋhita endowed with pleasantness: in formula rūpā (saddā, etc.) iṭṭhā kantā manāpā piyarūpā k˚ rajaniyā "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. -- esanā the craving for pleasure. There are three esanās: kāma˚, bhava˚, brahmacariya˚ 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. kām˚, bhav˚ diṭṭh˚, avijj˚). -- kaṇṭaka the sting of lust Ud 27 -- kara the fulfilment of one's desires J v.370 (=kāmakiriyā) -- karaṇīya in yathā˚ pāpimato 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 -- kāra the fulfilment of desires Sn 351=Th 1, 1271 -- kārin acting according to one's own inclination Th 1 971; or acting willingly DA i.71;
-- koṭṭhāsa a constituent of sensual pleasure (=kāmaguṇa) 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;
-- giddhimā, same J vi.525 -- giddhin f. ˚inī same Mhvs vi.3. -- guṇā (pl.) always as pañca: 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 cakkhuviññeyyā rūpā, etc. A iii.411; D i.245; ii.271 iii.131, 234; Nd2 s. v.; Ps i.129; as manāpiyehi rūpâdīhi pañcahi kāma -- koṭṭhāsehi bandhanehi vā DA i.121 where it is also divided into two groups: mānusakā and dibbā. As constituents of kāmarāga at Nett 28; as vana (desire) Nett 81. -- In the popular view they are also to be enjoyed in "heaven": saggaŋ lokaŋ upapajjissāmi tattha dibbehi pañcahi k -- guṇehi samappito samangibhūto paricāressāmī 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 (˚ehi sobhasi; expl. PvA 205 by kāma -- koṭṭhāsehi) PvA 58 (paricārenti); cp. also kāma -- kāmin. As the highest joys of this earth they are the share of men of good fortune, like kings, etc. (mānusakā k˚ guṇā S v.409; A v.272, but the same passage with "dibbehi pañcahi k˚ -- guṇehi 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 (itthirūpasmiŋ); 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 kāmaguṇā begins with "pañc' ime bhikkhave kāmaguṇā . . ." 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 pañcannaŋ k˚ -- guṇānaŋ adhivacanaŋ A iii.312 sq. asisūnā . . . adhivac˚ M i.144; nivāpo . . . adhivac M. i.155; sāvaṭṭo . . . adhivac˚ It 114. In connection w. rata & giddha PvA 3; pahīna M iii.295; gathita mucchita M ;i.173; mā te kāmaguṇe bhamassu cittaŋ "Let not thy heart roam in the fivefold pleasures Dh 371; cittassa vossaggo Vbh 370; asantuṭṭha Vbh 350. See also Sn 50, 51, 171, 284, 337. -- guṇika consisting of fivefold desire, appl. to rāga S ii.99; J iv.220 Dhs A.371;
-- gedha a craving for pleasure S i.100 ThA 225;
-- cāgin 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 (pañca nīvaraṇāni) 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 (saŋyojanāni) which are given above (p. 31) as synonyms of kāma. Enumerated under 1 -- 10 at Nd2 200 as eight in order: 1, 2, 3, 4, 5 7, 9, 10 (omitting pipāsā and gedha) Vbh 364; Dhs 1114 1153; Nd2 ad chandarāga 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 nīvaraṇas (5 + avijjā) 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;
-- jāla the net of desires Th 1, 355 -- taṇhā thirst after sensual pleasures; the first of the three taṇhās, viz. kāma˚, bhava˚, vibhava˚ D iii.216 275; It 50; Vbh 365 (where defined as kāmadhātupaṭisaŋyutto rāgo); Dhs 1059, 1136 (cp. taṇhā: jappāpassage); as the three taṇhā, viz. ponobbhavikā, nandirāga -- sahagatā, tatratatr' âbhinandinī at Vin i.10 Vbh 101; as k -- taṇhāhi khajjamāno k -- pariḷāhena pariḍayhamāno 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 sabba˚ Pv ii.138;
-- dada=prec. Pv ii.918; PvA 112; J vi.508; of a stone Miln 243, 252; of Nibbāna Miln 321; Kh viii.10 esa devamanussānaŋ sabbakāmadado 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. ˚duhā the cow of plenty J iv.20;
-- dhātu "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 Avīci -- 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 dhātus, viz. kāma˚, vyāpāda, vihiŋsā˚, nekkhamma˚ avyāpāda˚, avihiŋsā˚, Vbh 86; Nett 97; D iii.215 Vbh 363 (as the first three=akusaladhātus); Vbh 404 See also D iii.275; Th 1, 378; J v.454; Vism 486 (cp Vbh 86). -- nandī sensual delight (cp. ˚chanda) A ii.11 Dhs 1114, etc. -- nidānaŋ acc. adv. as the consequence of passion, through passion, M i.85, etc. (in kāmaguṇā passage);
-- nissaraṇa deliverance from passion, the extinction of passion It 61 (as three nissaraṇīyā dhātuyo), 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;
-- paṭisandhi -- sukhin finding happiness in the association with desire M iii.230;
-- pariḷāha the flame or the fever of passion M i.242, 508; S iv.188 A i.68 (pariḍayhati, khajjati, etc.); A ii.11; Vin iii.20 Nd2 374 (comd with ˚palibodha); DhA ii.2; see also kāmacchanda passage. -- pāla the guardian of wishes i. e. benefactor J v.221;
-- pipāsā thirst for sensuality M i.242; A ii.11, and under k˚ -- chanda;
-- bandha Ud 93 and -- bandhana the bonds of desire J vi.28, also in the sense of k˚ -- guṇā, 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 kāma -- dhātu A i.223. It is the first form of the 3 bhavas, viz. kāma˚, rūpa˚, arūpa˚ Vin i.36; D iii.216 A iv.402; Vism 572. Emancipation from this existence is the first condition to the attainment of Arahantship: kāmabhave asatta akiñcana Sn 176, 1059, 1091 (expl. SnA 215: tividhe bhave alaggana); Bdhd 61 ˚parikkhīṇa one who has overcome the desire -- existence Dh 415=Sn 639. -- bhoga enjoyment of sensual pleasures gratification of desires S i.74 (sāratta -- ˚esu giddhā kāmesu mucchitā); Th 2, 464; It 94 ( -- ˚esu paṇḍito 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 kāmûpapatti -- 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 kāmesu asaññatā janā avītarāgā idha k -- bhogino (etc.) A ii.6, cp. ii.17. kāmabhogī kām'ārāmo kāmarato kāma -- sammudita A iv.439 -- ˚seyyā sleeping at ease, way of lying down, the second of the four ways of sleeping (kāmabhogīseyyā vāmena passena) A ii.244;
-- bhojin=˚bhogin Ud 65;
-- magga the path of sensuous pleasures J v.67;
-- matta intoxicated with sensuous pleasures J vi.231;
-- mucchā sensual stupor or languor S iv.189; A ii.11; Dhs 1114, etc. (see kāmacchanda);
-- yoga application to sensuous enjoyment one of the four yogas, viz. kāma˚, bhava˚, diṭṭhi˚ avijjā˚ (cp. āsavā) 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 nissaraṇaŋ loke kiŋ vivekena kāhasi bhuñjassu kratiyo mâhu pacchânutāpinī S i.128. mā pamādam anuyuñjetha, mā kāmaratisanthavaŋ appamatto hi jhāyanto pappoti paramaŋ sukhan S i.25=Dh 27=Th 1 884;
-- rasa the taste of love J ii.329; iii.170; v.451 -- rāga sensual passion, lust. This term embraces the kāmaguṇā & the three rāgas: 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 (˚ŋ virājetvā brahmalokûpago). As k -- rāgavyāpāda Dhs 362; SnA 205;
-- rūpa a form assumed at will VvA 80, or a form which enjoys the pleasures of heaven Vbh 426;
-- lāpin talking as one likes D i.91 (=DA i.257 yadicchaka -- bhāṇin);
-- lābha the grasping of pleasures, in ˚abhijappin A iii.353;
-- loka the world of pleasures=kāmâvacara, q. v. Sdhp 233, 261 -- vaṇṇin 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 (kāma˚ vyāpāda˚ vihiŋsā˚ 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 -- âvacara;
-- sankappa-bahula full of aspirations after pleasure A iii.145, 259 D iii.215;
-- sanga attachment to passion Ud 75;
-- saññā lustful idea or thought; one of the three akusalasaññās (as vitakka) D i.182; iii.215; M ii.262; S i.126 Vbh 363; Th 1, 1039; virata k˚ āya S i.53=Sn 175 -- saññojana the obstacle or hindrance formed by pleasures; ˚âtiga Ep. of Arahant, free of the fetters of lust A iii.373 (+ kāmarāgaŋ virājetvā);
-- sineha love of pleasures Dhs 1097 (also as ˚sneha M i.241; S iv.188 A ii.10); see k -- chanda;
-- sukha happiness or welfare arising from (sensual) pleasure, worldly happiness valued as mīlha˚, puthujjana˚, anariya˚, and not worth pursuit: see kāmaguṇā, which passage closes: yaŋ ime pañca k -- guṇe paṭicca uppajjati sukhaŋ somanassaŋ idaŋ vuccati k -- sukhaŋ A iv.415; S iv.225; varying with . . . somanassaŋ ayaŋ kāmānaŋ assādo M i.85, 92 etc. -- As kāma˚ and nekkhamma˚ A i.80; as renounced by the Saint: anapekkhino k˚ ŋ pahāya 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; kāmasukhallik' ânuyoga 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 Aṭṭhakavagga of Sn;
-- seṭṭhā (pl.) a class of devas D ii.258;
-- sevanā 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 ādīnava -- section foll. on kāmaguṇā 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
https://cpd.uni-koeln.de/search?article_id=26454
kāma, m. [ts., cf. BHSD, SWTF, Encyclop. of Buddhism VI, 1 1996 s.v.; Hôb. s.v. ai],
1. (mostly in sg.) wish, desire, pleasure;
2. (in pl.) the objects of sensual pleasure viz.
rūpa, sadda, gandha, rasa, phoṭṭhabba,
cf.
kāmaguṇa, q.v. on ~āni cf. Mittelindisch-2 § 315;
— gramm.
lit.:
kamu icchākantisu.
kāmeti kāmayati
~o kanti +.
ettha ca ~o ti rūpâdivisayaṁ kāmetī ti
~o, kāmīyatī ti vā ~o kilesakāmavatthukāmavasen'
etaṁ daṭṭhabbaṁ, kileso hi tebhūmakavaṭṭasaṁ-
khātañ ca vatthu ~o ti vuccati, Sadd 556,24 foll.
;
ka-
manaṭṭhena ~ā nāma, Mp III 407,7;
— lex.
lit. avigga-
ho to ~o ca manosu madano , Abh 42;
— exeg.
:
a.
definitions:
katame ~ā?
chando ~o rāgo ~o chanda-
rāgo ~o saṅkappo ~o saṅkapparāgo ~o, ime vuc-
canti ~ā, Vibh 256,35 foll.
(on formula "vivicc' eva
~ehi vivicca akusalehi dhammehi," q.
v. infra) qu.
Sp
141,26, cf.
saṅkapparāgo purisassa ~o, S I 22,25 foll.
=
A III 411,14 qu.
Kv 370,20, It-a II 41,2;
uddānato dve
~ā:
vatthukāmā ca kilesakāmā ca.
katame vatthukā-
mā?
manāpikā rūpā manāpikā saddā + .
.. yaṁ kiñ-
ci rajanīyaṁ vatthu vatthukāmā.
katame kilesakā-
mā?
chando ~o rāgo ~o + .
.. ime vuccanti kilesakā-
mā, Nidd I 1,9-2,11;
uddānato dve ~ā vatthukāmo
ca kilesakāmo ca.
tattha kilesakāmo atthato chanda-
rāgo va, vatthukāmo tebhūmakavaṭṭaṁ, As 62,1-3;
~ā dvidhā:
vatthukāmā ca kilesakāmā ca, Peṭ 153,22;
pane' ev' āyatanā ~ā, Kv 369,21 foll.
(Kv-a 108,3:
view
of the Pubbaseliyas);
~o icchā, Sadd 485,5;
— b.
kinds
of ~:
ye ca .
.. hīnā ~ā ye ca majjhimā ~ā ye ca paṇītā
~ā, sabbe ~ā tv eva saṅkhaṁ gacchati, A III 5,28 foll.
;
atītā ~ā, bahiddhā ~ā hīnā ~ā majjhimā ~ā paṇītā[[side 369]]
~ā āpāyikā ~ā mānusikā ~ā dibbā ~ā +, Nidd I 1,17
foll.
;
S V 315,3 foll.
;
atītesu me .
.. ~esu kāmacchando
pahīno anāgatesu me ~esu kāmacchando vigato, S
V 315,3 foll.
;
kin nu kho ~ānaṁ aggan ti .
.. rūpā ~ā-
naṁ aggan ti +, S I 79,29 foll.
~ehi kāmasukhaṁ kā-
masukhā kāmaggasukhaṁ tattha aggaṁ akkhāyatī
ti, M II 43,8 foll.
;
— c.
the cause etc.
of ~:
katamo .
..
~ānaṁ nidānasambhavo.
phasso ..
. ~ānaṁ nidāna-
sambhavo.
katamā ..
. ~ānaṁ vemattatā.
añño ..
. ~o
rūpesu, añño ~o saddesu + .
.. ayaṁ vuccati ~ānaṁ
vemattatā.
katamo ..
. ~ānaṁ vipāko yaṁ .
.. kāma-
yamāno tajjaṁ tajjaṁ attabhāvaṁ + .
.. ayaṁ vucca-
ti .
.. ~ānaṁ vipāko.
katamo ..
. kāmanirodho. phas-
sanirodho .
.. kāmanirodho +, A III 411,19 foll.
;
(duvi-
dho pi kāmapatthanaṁ nissāya uppannattā ~ānaṁ
vipāko, Mp III 407,16 foll) — 1. na te ~ā yāni citrāni
loke, saṅkapparāgo purisassa ~o, S I 22,24* foll.
(vat-
thukāmaṁ parikkhipitvā kilesakāmo ~o to vutto,
Spk I 63,4) qu.
It-a II 41,2*;
bhīruyā nūna me kāmo,
Ja III 419,1*;
~ena me Ummadantiṁ paṭicca, V 222,2*
(patthanāya, 226,2');
indriyānaṁ ~ena vasaṁ .
..
gacchati, III 464,16* (ct.
kilesakāmavasena);
yo ve ic-
chati ~ena, V 328,1* (yo eko icchati taṁ vadāmi ~e-
na [so read with Ce, Se;
Ee w.
r. ~aṁ] Nandaṁ, 328,9'
foll);
~ena āharitvā, M II 51,26 read kājena, q.
v.;
~āna
~ā, Ja III 466,1* (ct.
vatthukāmapatthanāya) "because
of desire for objects of sensual pleasure," cf.
kāmakāma,
q.
v.;
— ~aṁ karohi te tayā muñca vā te hanassu vā,
Ja V 310,23* (= icchaṁ ruciṁ, 310,31';
yathāsukhaṁ
karohi ~aṁ, 219,18* (attano icchaṁ pūrehi, 224,20'),
cf.
karoti 10.b.(x), q.
v.;
sadā ~e vidhentu me, VI
230,21* "they should always fulfill my wishes;
" dāse no
dehi yassa honti tava ~ā, 138,17* (ct.
dātukāmo);
yassa tvaṁ bhatako rañño ~aṁ tass' eva papaya, V
365,9*;
sace te ūnaṁ ~ehi ahaṁ paripūrayāmi te, D
II 243,21* foll.
cf. Mvu III 215,13*;
nimantayī ca ~ehi,
Ja IV 356,25*;
naccagītassa sikkhitā .
.. ~e taṁ rama-
yissanti, VI 25,20*;
~aṁ tassa pavedaya, IV 225,26*"
"communicate your wish to him";
~aṁ bhutvā yathā-
sukhaṁ, Ap 547,23 qu.
Thī-a (1998) 127,21*;
~aṁ kā-
mayamānassa, Sn 766 (cf.
Sn-trsl. II;
F.
Enomoto,
SWTF Beiheft 2. 1989:
35;
manāpiyarūpa-āditebhū-
makadhammasaṁkhātaṁ vatthukāmaṁ, Pj II 512,25;
cf.
Mhbh XIII 94.30) = Ja IV 172,9* (vatthukāmam pi
kilesakāmam pi, 173,4');
kāmayamāno ti ~aṁ kāma-
yamāno, Mp III 407,10 (ad A III 411,23);
— na ~e hañ-
ñate kvaci, Ja II 178,21* (~e patiṭṭhito ~ena nīyamā-
no .
..athavā kāme ti hetuvacane bhummaṁ, kāma-
hetu, 179,5 foll);
~esu va haññare bajjhare, IV 312,27*
foll.
(kāmahetu ~e nissāya, 313,3'), for the use of the
loc.
cf. Kasussyntax § 307;
mā vo ~ā haniṁsu, V
191,17* (ct.
vatthukāmakilesakāmā);
n'atthi ~e asa-
diso, VI 421,13* (ct.
~asmiṁ hi cittam eva pamāṇaṁ
na pana jāti);
— pātukarī mantaṁ ~asā .
.. mamaṁ,
181,28* (attano icchāya, 182,6');
~asā dhammacārinī,
IV 320,5* (ekanten' eva, 321,3');
mayhaṁ ~āhi,
285,17* (ct.
~ena), cf.
pūjito mayhaṁ ~ehi, VI 172,19*
(ct.
mama santakehi ~ehi);
tava ~āhi, V 294,17 (so Ee,
Ce, Se;
MS.
Bd ~ena;
cf.
tava ~ehi, Mvu II 481,5*:
T.
R. Chopra, The Kuśa-Jātaka.
1966:
110 n.
12), on ~āhi
cf.
Mittelindisch-2 § 303;
— 2. ~ā diṭṭhā honti, S IV
188,6;
— on the evil of the objects of sensual pleasure (ā-
dīnava, assāda, bhaya, etc.
):
~ānaṁ samudayaṁ ca
atthagamaṁ ca assādaṁ ca ādīnavaṁ ca nissara-
ṇaṁ ca yathābhūtaṁ pajānāti, A II 11,20 foll.
;
ko ..
.
~ānaṁ assādo ko ādīnavo kiṁ nissaraṇan ti, M I
85,12;
87,33 foll.
;
kulaputto yena sippaṭṭhānena jīvī-
kaṁ kappeti + .
.. ayam pi .
.. ~ānaṁ ādīnavo san-
diṭṭhiko dukkhakkhandho kāmahetu +, M I 85,36;
~esu kho pan' assa ādīnavo na yathābhūtaṁ sam-
mappaññāya sudiṭṭho hoti, A III 428,11 foll.
;
~esu ..
.
me ādīnavo adiṭṭho, IV 439,29 foll.
;
ciraṁ diṭṭho me
.
.. ~esu ādīnavo +, Ud 59,30;
~esu ādīnavaṁ adda-
siṁsu, D II 274,3* (Sv 709,9);
~esu ādīnavaṁ passa,
Thī 485;
~esv ādīnavaṁ disvā, Th 458 (savatthukā-
mesu kilesakāmesu, Th-a II 192,35);
Bhagavā .
.. ~ā-
naṁ ādīnavaṁ okāraṁ saṁkilesaṁ nekkhamme ā-
nisaṁsaṁ pakāsesi, D I 110,2;
II 41,11;
appassādā ~ā
bahudukkhā bahupāyāsā, ādīnavo, 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 ≠ A III 97,1 foll.
cf Ja
V 210,7' foll.
;
ime pañca kāmaguṇe paṭicca uppajjati
sukhaṁ somanassaṁ ayaṁ ~ānaṁ assādo, M I
85,29, cf.
85,23 foll.
s.v. kāmaguṇa, q.
v.;
~ānaṁ appas-
sādataṁ dasseti, Ja III 396,15' foll.
;
ettha appasādā
~ā ti-ādīni suttāni āharitvā, 500,25' (i.
e. M I 91,26
foll);
anantâdīnavā ~ā bahudukkhā mahāvisā, Thī
358;
appassādā dukhā ~ā iti viññāya paṇḍito, Dhp
186 = Ja II 313,19* (314,3') ≠ IV 118,16*, cf.
mahassādā
sukhā ~ā, 118,8*;
dukkhā ~ā .
.. na sukhā ~ā, Th 93;
dukkhā hi ~ā kaṭukā mahabbhayā, 1122 (Th-a III
156,30);
pajahāti chandaṁ dukkhesu ~esu mahab-
bhayesu, Ja V 148,25*;
~ato jāyatī soko ~ato jāyatī
bhayaṁ, Dhp 216;
kiṁ maṁ ~esu yuñjatha jānātha
maṁ pabbajitaṁ ~esu bhayadassiniṁ, Thī 345-46;
348;
— andhakaraṇe ~e bahudukkhe mahāvise, Ja
III 500,22*;
visaṁ ~ā samohitā, 201,10* (rūpâdayo
pañca vatthukāmā, 201,23');
dhir-atthu subahū ~e
duggandhe bahukaṇṭake, Ja IV 117,27* ≠ II 519,13*;
dhir-atthu ~ā asucī duggandhā bahukaṇṭakā, Thī
225;
— attachment to and enjoyment of the objects of
sensual pleasure:
yo ca nesaṁ ~esu kāmacchando kā-
masneho +, M I 241,4 ≠ S IV 188,21 qu.
It-a II 176,33
foll.
;
Nidd I 262,9 foll.
;
~e abhipatthayanti, M II
72,28*;
ekacco saṁsaṭṭho viharati ~ehi, saṁsaṭṭho a-
kusalehi dhammehi, D II 214,10 foll.
;
puthū visattā
~esu, Sn 272 (Pj II 304,21-26) = S I 207,35* (vatthukā-
mesu, Spk I 304,20);
kulaputto so ca hoti abhijjhālu[[side 370]]
~esu tibbasārāgo vyāpannacitto +, S III 93,14 ≠ A II
30,14 (vatthukāmesu, Mp III 62,1) ≠ It 90,1 qu.
Thī-a
(1998) 271,1;
keci samaṇā vā brāhmaṇā vā abhijjhālū
~esu tibbasārāgā, M I 17,32 foll.
;
sace dhāvati te cit-
taṁ ~esu ca bhavesu ca, Th 446 (pañca kāmaguṇesu
chandarāgavasena, Th-a II 187,20);
yaṁ ~ā hi citrā
madhurā manoramā virūparūpena mathenti cittaṁ,
Sn 50 (vatthukāmā ca kilesakāmā ca.
tattha vatthu-
kāmā manāpiyarūpâdayo dhamma, kilesakāmā
sabbe pi rāgappabhedā.
idha vatthukāmā adhippe-
tā, 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;
~ā cittapamāthino,
Thī 358;
~esu tibbaṁ kurutaṁ apekkhaṁ, Ja IV
309,3* (= vatthukāmakilesakāmesu, 309,5');
— appa-
kā te sattā .
.. ye uḷāre uḷāre bhoge labhitvā na c' eva
majjanti .
.. na ca ~esu gedhaṁ āpajjanti +, S I 73,30
foll.
;
~esu vinaya gedhaṁ, Sn 1098 ≠ Khp 9,3;
~esu
gedham āyuto, Ap 57,15;
~esu giddhā pasutā pa-
mūḷhā, Sn 674;
Ja VI 245,11*;
ye idha ~esu asaññatā
janā rasesu giddhā, Sn 243;
ahañ ca giddho ~esu, Ja
V 254,30*;
255,3* foll.
;
na ..
. ~esu giddho, D III 107,4
(= vatthukāmakilesakāmesu agiddho, Sv 893,28);
giddhā ~esu mucchitā, S I 74,10*;
taṁ maṁ ~ehi
sampannaṁ rattaṁ ~esu mucchitaṁ, Ja III 432,22*;
ratte ~esu mucchite, It 92,11* (vatthukāmesu kāma-
patabyatāvasena, It-a II 117,33);
manussā yebhuyye-
na ~esu ativelaṁ sattā rattā giddhā gathitā +, Ud
75,9 foll.
;
~esu gathitā pajā, Sn 823, cf.
upadhīsu janā
gadhitāse, Th 1216;
Ja V 10,15*;
— ekacco ~esu avi-
gatarāgo hoti +, S III 11,15 foll.
;
aññatr' eva ~ehi añ-
ñatra kāmasaññāya aññatra kāmavitakkehi ~e paṭi-
sevissatī ti, M I 133,21 foll.
;
ye keci ~esu asaññātā ja-
nā avītarāgā .
.. kāmabhogino, A II 6,7 foll.
;
bhikkhu
~e (Be °esu) avītarāgo hoti, D III 238,14 foll.
(~e ti
vatthukāme pi kilesakāme pi, Sv 1031,11;
kāmagid-
dho puggalo vatthukāme viya kilesakāme pi assā-
deti abhinandati, Sv-pṭ III 324,3 foll.
) = M I 101,29
foll.
;
114,3;
so aññe satte passāmi ~esu avītarāge kā-
mataṇhāhi khajjamāne kāmapariḷāhena pariḍayha-
māne ~e paṭisevante, M I 504,32 foll.
;
505,36 foll.
;
ye-
bhūyyena .
.. sattā ~esu palāḷitā, A III 5,24 (vatthu-
kāmakilesakāmesu .
.. abhiratā, Mp III 223,23 foll);
— eko .
..devo te va ~e ajjhāvasi, D II 272,15 (tatth'
eva āvāsiko ahosi, Sv 708,11);
~e-m-ajjhāvasanto ~e
paribhuñjanto, M III 129,33 (so read;
Ce 1944, Ce 1960:
~am ajjhā°;
Be = Ee:
kāmamajjhe vasanto) ≠ A I 68,4
(Ce 1915 v.
l. ~e-m-ajjhā°, Be ~am ajjhā°;
ct.
~e-m-aj-
jhāvasatī ti duvidhe pi ~e ghare gharasāmiko viya
vasati adhivasati, Mp II 141,5, so Ee, Ce 1922, Ce
[SHB] 1923 with v.
l ~aṁ ajjhā° "Ma;
" Be ~am aj-
jhā°);
jāto ~āni bhuñjati, S I 132,26* = Thī 190;
~e
bhuñjatī, Thī 295 qu.
Sadd 471,22;
bhuñja ~e ramas-
su ca, Ja VI 399,8*;
461,28*;
nanu nāma ~ā paribhuñ-
jitabbā, yadā jiṇṇā bhavissanti tadā brahmacariyaṁ
carissatha, Vin I 293,22 = IV 278,7;
~e paribhuñjanto
puññani karonto abhiramassu, Vin III 13,29 (sc.
Ya-
so) (attano puttadhārehi saddhiṁ bhoge bhuñjanto,
Sp 205,15) = M II 57,1 (sc.
Raṭṭhapāla) (Ps III 292,20 =
Sp 205,15);
na ~e paribhuñjeyyāsi, M I 91,22;
463,19;
~e ca paribhuñjatu Ja VI 491,20*;
Th 461;
Ja IV
371,16*;
Pv 32;
bhuñja ~e yathā pure, Thī 295;
~e
bhuñjati Hārito, Ja III 498,26*;
~e bhuñjeyyaṁ, IV
470,28;
Cp 95;
bhuñja ~e amānuse, Ja IV 356,28* = VI
127,27*;
— na kahāpaṇavassena titti ~esu vijjati, Dhp
186 = Ja II 313,18* (ct.
vatthukāmakilesakāmesu) qu.
Thī-a (1998) 261,34;
atittaṁ yeva ~esu Antako kuru-
te vasaṁ, Dhp 48;
~ehi lokamhi na h' atthi titti, M II
73,3* - Th 778;
na so ~ehi tappati, Ja IV 172,26*;
—
objects of sensual pleasure are heavenly (dibba) or earth-
ly (mānusaka):
rāgaṁ vinayetha mānusesu dibbesu
~esu cā pi bhikkhu, Sn 361;
itthi hutvā svajja pumo
'mhi devo dibbehi ~ehi samaṅgībhūto, D II 273,18*;
Th 535;
Vv 923;
1287;
vantā mahesinā ~ā ye dibbā
ye ca mānusā, Thī 350;
bhuttā .
.. me mānusikā ~ā
samayo dibbe ~e pariyesituṁ, D III 60,1 = M II 75,19
foll.
= 77,10 = 81,19;
bhuñja mānusake ~e, S I 9,7;
mā-
nusakehi .
.. ~ehi dibbā ~ā abhikkantatarā ca paṇī-
tatarā, V 409,23 foll.
;
sabbe ~ā samucchinnā ye dibbā
ye ca mānusā, Thī 47;
~ā vā kāmasaññā vā brahma-
loke na vijjati, Ja IV 469,9*;
— impermanence of the
objects of sensual pleasure;
sabbe ~ā aniccā dukkhā vi-
pariṇāmadhammā ti, A II 177,1;
aniccā .
.. ~ā tucchā
musā moghadhammā (Be mosa°), M II 261,26 = A V
84,24 (reading mosa°), cf.
tucchā ~ā appassādā bahu-
vighātā, Thī 450 (mānusakā ~ā, Thī-a [1998] 257,12);
ye ca diṭṭhadhammikā ~ā ye ca samparāyikā ~ā +
.
.. ubhayaṁ etaṁ aniccaṁ, M II 263,2 foll.
;
na santi
~ā manujesu niccā, S I 22,17*;
diṭṭhā mayā dhamma-
dharā upāsakā ~ā aniccā ti bhāsamānā, Th 187;
an-
iccā addhuvā ~ā yesu mando pamucchito, S I (1998)
426,9* (samucch° S I [1884] 198,11);
~ā .
.. aniccā duk-
khā vipariṇāmadhammā tesaṁ vipariṇāmaññathā-
bhāvā uppajjanti sokaparidevadukkhadomanassu-
pāyāsā, D I 36,32-34 (heretical view);
kālikā ~ā vuttā
Bhagavatā, 9,11 foll.
;
117,29;
— inappropriateness of en-
joying the objects of sensual pleasure:
na .
.. Bhagavā
~esu sukhallikânuyogayutto, D III 113,19 (= vatthu-
kāmesu, Sv 896,27);
yo câyaṁ ~esu kāmasukhallikâ-
nuyogo hīno gammo pothujjaniko anariyo anattha-
saṁhito, S IV 330,29 = V 421,4 (Ee w.
r. ~esu ~esu
kha°) = Paṭis II 147,7 (on the formula cf.
O.v.Hinuber:
Untersuchungen zur Mündlichkeit, AWL 1994, Nr.
5:
11, 17);
— abhabbo khīnâsavo bhikkhu (sc.
arahaṁ,
133,10) ..
. sannidhikārakaṁ ~e paribhuñjituṁ sey-
yathā pi pubbe agāriyabhūto, D III 133,19 (vatthukā-
me ca kilesakāme ca, Sv 913,7 foll.
) = M I 523,9 = A
IV 370,8 foll.
(Ee w.
r. sannidhikārake), qu.
as abhabbo
.
.. hīnāyâvattitvā ~e paribhuñjituṁ seyyathā pi
pubbe agārikabhūto, Vin I 17,7;
— renunciation of the
objects of sensual pleasure:
Bhagavatā .
.. ~ānaṁ pahā-[[side 371]]
naṁ akkhātaṁ, Vin III 20,6 (Sp 218,12);
~ānaṁ pahā-
nam eva sukhan ti viditvā, Ja V 149,21';
yo na lippati
~esu, Sn 625 = Dhp 401 ≠ S I 212,16* = A I 138,4*
(vatthukāmesu ca kilesakāmesu ca taṇhādiṭṭhilepe-
hi, Mp III 226,19);
~e aparijātānaṁ .
.. ye ca ~e pariñ-
ñāya caranti akutobhayā, A III 69,9* foll.
;
samano ā-
vuso Gotamo ~ānaṁ pariññaṁ paññāpeti, M I 84,10
foll.
(~ānaṁ pahānaṁ samatikkamaṁ .
.. tathāgato
~ānaṁ pariññaṁ anāgāmimaggena paññāpeti, Ps II
54,23 foll), cf.
N. Tatia, IT XI 1983:
294-299;
nâhaṁ
bhabbo etarahi ~āni paṭisevituṁ, A III 75,13* (duvi-
dhe pi ~e paṭisevituṁ, Mp II 243,2);
~esu asaññatā,
A II 19,22* (vatthukāmesu kilesakāmehi asaṁyatā,
Mp III 22,23);
vippamutto ca ~ehi, Sn 483;
yasmiṁ
~ā na vasanti.
.. vimokkho tassa nâparo, 1094;
bhik-
khuno ~aṁ (so read with Sv 1031,33;
Ee ~e, Be ~esu)
manasikaroto ~esu cittaṁ na ppasīdati + .
.. tassa
taṁ cittaṁ sugataṁ subhāvitaṁ .
.. visaṁyuttaṁ
~ehi, D III 239,1-240,2 = 278,22 (not printed in Ee) = A
III 245,7-12 (kāmâbhimukhaṁ cittaṁ pesentassa, Mp
III 321,6);
katamā ca .
.. nava anupubbavihārasamā-
pattiyo?
yattha ~ā nirujjhanti, ye ca ~e nirodhetvā
nirodhetvā viharanti, addhā te āyasmanto nicchātā
nibbutā tiṇṇā pāragatā tadaṅgenā ti vadāmi, A IV
410,28 foll.
;
~ānaṁ yeva nibbidāya virāgāya niro-
dhāya paṭipanno, A I 64,11 (duvidhānam pi ~ānaṁ,
Mp III 134,23);
mâhaṁ ~ehi saṁgacchiṁ yesu tā-
ṇaṁ na vijjati, Thī 351;
~esu ratiṁ so nâdhigacchati,
Ja II 313,20*;
~ehi vijigucchatha, IV 469,10*;
yaṁ yaṁ
cajati ~ānaṁ, 173,1* (odhiṁ ~ānaṁ, 174,16');
~e caji-
tvāna, S I (1998) 450,15* (duvidhe ~e, Spk I 308,4) qu.
Th-a I 122,17* (nekkhammajjhāsayena vatthukāme
pahāya, tañ ca kilesakāmassa tadaṅgappahānavase-
na veditabbaṁ.
pabbajjā hi kāmapariccāgo, Th-a I
122,21 foll);
sabbe pariccaje ~e, It 94,19* (dibbâdibhe-
de sabbe pi ~e vatthukāme ca kilesakāme ca, It-a II
122,30);
kacci na rajjati ~esu, Sn 160 foll.
;
~aṁ bahuṁ
passatu appakaṁ vā na hi tena suddhiṁ kusalā va-
danti, 909;
tassa ce kāmayānassa chandajātassa jan-
tuno te ~ā parihāyanti, sallaviddho va ruppati, 767
qu.
Vism 576,31;
~esu adhipannānaṁ dissate byasa-
naṁ bahuṁ, Thī 345;
~ehi anatthikā vigatamohā,
484;
amatamhi vijjamāne kin tava ~ehi ye pariḷāhā,
504 foll.
;
~esu analaṅkatā, S I 15,21*;
so n' eva tāva
anāvaṭṭī ~esu hoti, M I 91,28 foll.
;
anikīḷitāvino ~esu,
S I 117,25 (Spk II 35,6);
IV 110,27;
~esu appaṭibaddha-
cittā, Thī 12;
mā ~e abhinandi, 485;
~esu kāmachan-
daṁ virājetvā idh' upapannā, D II 51,18;
kuto pan'
assa uppajjissati ~esu kāmacchando, M I 433,10;
~e-
su so jantu kathaṁ nameyya, S I 117,4*;
~esu chan-
daṁ paṭighaṁ vinodaye, Vism 152,10* (qu.
from po-
rāṇā);
~esu nâbhigijjheyya, Sn 1039;
~esu asaṅga-
mānaso, Th 1119;
sabbesu ~esu yo vītarāgo, 1071;
bāhirake ~esu vītarāge, M III 255,8 foll (Ps V 71,8)
qu.
Ps I 187,6;
Sunetto nāma satthā .
.. titthakaro ~e-
su vītarāgo, A III 371,17;
373,19*;
IV 103,25;
vītarāgat-
tā ~e na sevati khayā rāgassā ti, M I 319,4 foll.
;
pu-
thujjano ~esu vītarāgo saha dhammâbhisamayā an-
āgāmiphale saṇṭhātī ti, Kv 112,19;
~e vītarāgo hoti
vigatachando vigatapemo vigatapipāso vigatapari-
ḷāho vigatataṇho, M I 103,5 (formula 4+5+5+6+7+5) ≠
S III 11,17 foll.
≠ A II 175,3 (~esu);
for negative formula,
cf.
s.v. avigata;
— yo .
.. ~esu chandarāgavinayo +, i-
daṁ ~anāṁ nissaraṇaṁ, M I 87,31;
~ānam etaṁ nis-
saraṇaṁ yadidaṁ nekkhammaṁ, III 275,14 = It 61,3
(kilesakāmānañ c' eva vatthukāmānañ ca.
athavā
kilesakāmato hi nissaraṇā vatthukāmehi pi nissara-
ṇā yeva honti, It-a II 40,26 foll.
) = Paṭis I 26,29 = II
244,24 qu.
Vism 139,30, As 164,25, Sp 142,21;
~ānaṁ
nissaraṇaṁ nekkhammaṁ vuttaṁ Bhagavatā, Kv
380,2;
~ehi nekkhammarataṁ muttaṁ selā va kañ-
canaṁ, Th 691 = A III 346,17*;
~ehi visaṁyuttaṁ
akathaṅkathiṁ viharantaṁ .
.. brāhmaṇaṁ, M I
108,30;
ye ca kāmapaccayā uppajjanti āsavā vighatā
pariḷāhā, mutto so tehi .
.. idaṁ akkhātaṁ ~ānaṁ
nissaraṇaṁ, D III 240,4 ≠ A III 245,15;
~esu nâpekha-
te cittaṁ, Sn 435;
~esu anapekhinaṁ, 166 ≠ S I 16,7*;
II 281,21*;
It 40,2*;
taṁ brūmi upasanto ti ~esu ana-
pekhinaṁ, Sn 857;
~esu .
.. anapekkho vihareyyāsi,
S I 281,16;
sa ve bhikkhu sukhaṁ seti ~esu anapek-
khavā, Th 600 = Ja I 141,25*;
rittassa munino carato
~esu anapekhino +, Sn 823;
~ehi ritto apurakkharā-
no, Sn 844 = S III 9,22;
11,17 foll.
;
~ehi aritto hoti, S III
11,18 foll.
;
— sace jahātha ~āni yattha satto puthujja-
no, D II 246,4*, cf.
A III 311,18*;
piyā vata maṁ ~ā ja-
hissanti, piye câhaṁ ~e jahissāmi, A II 174,4;
~e hi-
tvā agihā caranti, Sn 497;
~aṁ ~esu damassu, Thī
509;
rājatapo karissāmi pahāya ~e, Ja III 519,15*;
sab-
be ~ā pahīnā me, Th 254;
— dissociation from the
objects of sensual pleasure by meditation (jhāna), cf.
a-
bove exeg.
a:
vivicc' eva ~ehī ti, ~ehi viviccitvā, vinā
hutvā apakkamitvā, yo panâyam ettha evakāro (so
read, Ee misprints eva kāro), so niyamattho ti vedi-
tabbo.
yasmā ca niyamattho, tasmā tasmiṁ paṭha-
majjhānaṁ upasampajja viharaṇasamaye avijjamā-
nānam pi ~ānaṁ tassa paṭhamassa jhānassa paṭi-
pakkhabhāvaṁ kāmapariccāgen' eva c' assa adhi-
gamaṁ dīpeti, Vism 139,13 foll.
(ad Paṭis I 41,35) = As
164,11 foll.
= Sp 142,5 foll.
commenting on the frequent
formula:
vivicc' eva ~ehi vivicca akusalehi dhamme-
hi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ pa-
ṭhamaṁ jhānaṁ upasampajja viharati, Vin III 4,6
(Sp 141,25) ≠ D I 73,23 ≠ M I 21,34 ≠ Dhs 31,3 ≠ Paṭis I
41,35 qu.
Vism 139,7;
D II 186,14;
paṭhamajjhāne ~ā
nirujjhanti, Mp IV 194,1 (ad A IV 410,28);
vivekaṁ
Anuruddhā ~ehi vivekaṁ akusalehi dhammehi pī-
tisukhaṁ nâdhigacchati aññaṁ vā tato santataraṁ,
M I 463,32;
— ayaṁ attā vivicc' eva ~ehi vivicca a-
kusalehi dhammehi savitakkaṁ savicāraṁ viveka-
jaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vi-[[side 372]]
harati.
ettāvatā ..
. ayaṁ attā paramadiṭṭhadhamma-
nibbānaṁ patto hotī ti, D I 37,1-4 (heretical view);
—
~esu micchācāra:
prohibition of illicit sexual inter-
cource in the third precept in the five sīlas and in the ten
sikkhāpadas (cf.
abrahmacariya, q.
v., and ~esu brah-
macariyavā, Sn 1041), cf.
O. v.
Hinüber:
Das Pātimok-
khasutta.
AWL 1999 Mr.
6:
24 foll.
;
Buddh. sa.
:
kāma-
mithyācāra, 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.
;
Bhagavā ..
. pāṇâtipātā vera-
maṇiyā dhammaṁ deseti .
.. ~esu micchācārā vera-
maṇiyā dhammaṁ deseti +, D III 195,8;
Mahāsudas-
sano evam āha "pāṇo na hantabbo .
.. ~esu micchā
na caritabbā +," D II 173,29;
III 62,18;
S IV 250,11;
A I
226,9 foll.
;
Bhagavā anekapariyāyena ~esu micchā-
cāraṁ garahati vigarahati, S II 321,4, cf.
320,16;
pañ-
ca sikkhāpadāni pāṇâtipātā veramaṇī + .
.. ~esu
micchācārā veramaṇī +, D III 235,2 (~esu micchācā-
ro ti ettha pana ~esū ti methunasamācāresu methu-
navatthūsu vā.
micchācāro ti ekantanindito lāmakâ-
cāro, 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;
pañca
sīlāni .
.. ~esu micchācārassa pahāṇaṁ sīlaṁ, vera-
maṇī sīlaṁ, cetanā sīlaṁ, saṁvaro sīlaṁ, avītikka-
mo sīlaṁ+, Paṭis I 46,32 qu.
Vism 49,30;
katamāni cat-
tāri duccaritāni:
pāṇâtipāto adinnâdānaṁ ~esu mic-
chācāro musāvādo, 376,19;
Vibh 383,19;
~esu mic-
chācāro .
.. adhammo, ~esu micchācārā veramaṇī
dhammo, A V 258,3 foll.
;
260,29 foll.
;
~esu micchācā-
ram p' ahaṁ .
.. tividhaṁ vadāmi:
lobhahetukam pi
dosahetukam pi mohahetukam pi, V 261,23;
— atta-
nā ca ~esu micchācārī hoti, parañ ca ~esu micchācā-
re samādapeti, ~esu micchācāre samanuñño, A V
305,16 foll.
;
attanā ca ~esu micchācārā paṭivirato ho-
ti, parañ ca ~esu micchācārā veramaṇiyā samāda-
peti, ~esu micchācārā veramaṇiyā ca vaṇṇaṁ bhā-
sati, S V 354,24;
A II 99,9;
~esu micchācārassa .
..
vaṇṇaṁ bhāsati, A V 307,1;
sahâpi dukkhena sahâpi
domanassena ~esu micchācārī hoti +, M I 313,7;
~esu micchācārī ~esu micchācārapaccayā diṭṭha-
dhammikam pi bhayaṁ veraṁ pasavati, S II 69,1;
V
388,5;
~esu micchācāraṁ pahāya, A V 266,27;
295,10;
~esu micchācāro .
.. orimaṁ tīraṁ, ~esu micchācārā
veramaṇī pārimaṁ tīraṁ, A V 252,17 foll.
;
~esu mic-
chācāraṁ câhaṁ (scil.
Bhagavaṁ)... pajānāmi, ~esu
micchācārassa ca vipākaṁ, yathāpaṭipanno ca ~esu
micchācārī kāyassa bhedā param maraṇā apāyaṁ
duggatiṁ vṁipātaṁ nirayaṁ upapajjati, S IV
342,18;
ahaṁ .
.. ~esu kāmacchandaṁ virājetvā kā-
yassa bhedā param maraṇā sugatiṁ brahmalokaṁ
uppanno, V 233,15;
~esu micchācārassa kho pāpako
vipāko diṭṭhe c' eva dhamme abhisamparāyañ cā ti,
A V 250,25;
~esu micchācāro .
.. nirayasaṁvattaniko
+, yo sabbalahuso ~esu micchācārassa vipāko ma-
nussabhūtassa sapattaverasaṁvattaniko hoti, IV
247,16;
tayo .
.. nerayikā .
..evaṁdiṭṭhi n' atthi ~esu
doso ti, so ~esu pātavyataṁ āpajjati, I 266,4 (kilesa-
kāmena vatthukāme sevantassa, Mp II 369,4);
II 5,15
(kilesakāmehi vatthukāme paṭisevati, Mp III 4,20);
M I 305,20 (Ps II 371,22);
ye ~e patisevanti nirayan te
upapajjare, Ja IV 118,17*;
— yo koci ~esu micchā ca-
rati sabbo so āpāyiko nerayiko, S IV 317,29;
(view of
Nigaṇṭha Nātaputta);
— ~ in similes:
amittā vadhā-
kā ~ā aggikhandhûpamā dukhā, Thī 351;
aṭṭhikaṅ-
kalûpamā ~ā vuttā Bhagavatā bahudukkhā bahu-
pāyāsā ādīnavo ettha bhiyyo ti, M I 364,23 ≠ 364,35
(maṁsapesûpamā) ≠ 365,12 (tiṇukkûpamā) ≠ 365,26
(aṅgārakāsûpamā, cf.
khīnâsavassa bhikkhuno aṅ-
gārakāsûpamā ~ā yathābhūtaṁ sammappaññāya
sandiṭṭhā honti, D III 283,22 = A IV 224,16 ≠ S IV
89,4) ≠ M I 365,33 (supinakûpamā) ≠ 366,39 (yācita-
kûpamā) ≠ 367,3 (rukkhaphalûpamā);
cf.
M I 130,26
foll.
, A III 97,1 foll.
;
ukkopamā hi ~ā dahanti ye te na
muñcanti, Thī 507;
paṁko ca ~ā palipā ca ~ā bha-
yañ ca m' etaṁ timūlaṁ pavuttaṁ, Ja III 241,4*
(paññāvanto pi sattā tesu ~esu sakiṁ laggakālato
paṭṭhāya te ~e padāletvā sīghaṁ .
.. pabbajjaṁ gan-
tuṁ na sakkonti, III 241,15'-17') qu.
Pj II 130,19*,
Sadd 497,15, cf.
bhayaṁ dukkhaṁ rogo gaṇḍaṁ
saṅgo paṅko ca ubhayaṁ ete ~ā pavuccanti, A III
311,17* = IV 290,12* (Mp IV 139,16-19);
cf.
III 310,28
foll.
kāmapaṅkasatta, q.
v.;
sattisūlûpamā ~ā, S I
128,26* = Thī 58 (Thī-a [1998] 63,21) = 141;
yo ~e pa-
rivajjeti sappass' eva padā siro, Sn 768;
~ā sappasi-
rûpamā, Thī 353;
— akattu-° (Vin IV 67,26);
akathe-
tu-° (Mp II 267,31);
akamma-°;
akātu-°;
a-°;
akāre-
tu-° (Sv 600,3);
akkositu-° (Spk I 217,29 ≠ Pj II
474,31);
agantu-° (Dhp-a I 397,11);
aggi-° (Mil 96,14);
acchādetu-° (Vin III 215,23);
ajjhāvasitu-° (Ja I 284,17
[Be so.
Ee āvas°]);
ajjhetu-° (Ap 369,14);
aññātu-°;
aṭ-
ṭīyitu-° (Nett 34,6);
atikkamitu-° (Ja I 71,28);
atemi-
tu-° (Ja VI 586,33);
atta-°;
att'-attha-°;
attha-°;
attha-
ritu-° (Vin V 176,25);
adassana-°;
adātu-°;
adhigan-
tu-°;
adhigama-° (Mil 411,5);
adhiṭṭhātu-° (Pj I 250,9
foll);
ana-°;
anakkositu-° (Kkh 83,17);
anattha-°;
anabbhakkhātu-°;
anavaññatti-°;
anahā-yitu-° (Mil
246,28);
anāgantu-° (Dhp-a III 366,14);
anārocetu-°
(Sv 716,27);
anuddisitu-° (Ud-a 296,28);
anupagan-
tu-° (Vin I 138,28);
anubhavitu-° (Mil 140,7);
anu-
bujjhitu-° (Nidd I 481,28);
anuyuñjitu-° (Mp II
101,22);
anusāsitu-° (Dhp-a III 142,3);
anussaritu-°
(Vism 412,18);
anoloketu-° (As 309,13);
anovaditu-°;
apakkamitu-° (Mp I 148,12);
apagantu-° (Sp 247,10);
apaloketu-° (Sv 564,29);
appasadda-°;
apassitu-° (Ps
II 90,31);
aphāsu-°;
abhikkamitu-° (Vin I 27,29);
a-
bhinimminitu-° (Vism 394,27);
abhiyātu-°;
abhi-
vuddhi-°;
abhisiñcitu-° (reading of Be for abhisiñci-
tvā at Ja IV 105,3);
abhuñjitu-° (Vin IV 191,8);
amari-[[side 373]]
tu-°;
amuñcitu-° (reading of Be for na muñcitu° at Mil
206,25;
Vism 106,21);
ayogakkhema-°;
avaṇṇa-°;
ava-
situ-° (Ja I 21,7);
asa-° (cf.
s.v. kāmakāma);
asāvetu-°
(Vin III 28,3);
assāsetu-° (Sv 6,30);
aha-° (Thī-a [1998]
265,24);
ahita-°;
āgantu-° (Ja V 200,17';
Dhp-a III
366,13);
ācaritu-° (Vin IV 93,27);
ācikkhitu-° (Vibh-a
333,15);
ājānitu-° (Sv 739,27);
ādātu-° (Vin II 247,7);
ā-
diyitu-° (Vin II 301,23);
ādhātu-° (A IV 42,8);
ānetu-°
(Ja VI 416,22';
Dhp-a I 113,6);
āyu-°;
ārabhitu-°;
ārā-
dhetu-° (Ja VI 38,14;
Vism 59,15);
ārogya-° ;
ārocetu-°
(M I 503,4;
Sv 677,6);
āropetu-°;
ārohitu-°;
āvasitu-°;
āharitu-° (Vism 28,18 = Vibh-a 484,13);
ukkhipitu-°
(Dhp-a III 485,4);
uggaṇhitu-° (Vibh-a 224,10);
ug-
ghāṭetu-° (Vin IV 37,2);
ujjāletu-°;
uṭṭhātu-° (Ps II
254,4;
Spk III 9,18);
uttaritu-° (Vin I 28*5,26);
uddisā-
petu-° (Vin I 47,29);
uddharitu-°;
upakappanaka-°
(Dhp-a III 240,23);
upakkamitu-° (Ps II 420,26);
upa-
gantu-° (Vin I 152,1;
A V 334,30);
upaṭṭhahitu-°
(Dhp-a I 339,22);
upaṭṭhātu-° (Sp 173,25;
Ja III 322,3);
upadahitu-° (Vin IV 149,29);
upasaṅkamitu-° (D II
270,7;
S I 210,33;
Sv 435,27);
upasampajjitu-° (Vin I
146,30;
Sp 1069,14 foll);
upasampādetu-° (Mp I
240,19);
uppajjitu-°;
uppatitu-° (Vism 142,14 = As
115,4);
uppādetu-° (S I 104,5 foll.
;
Ud 5,3;
Ja V 362,11;
Mil 329,5);
ussāpetu-°;
okiritu-°;
otaritu-°;
oropitu-°
(Dhp-a III 46,9);
oloketu-°;
osiñcitu-°;
kattu-°;
ka-
thā-°;
kathāpetu-°;
kathetu-°;
kalyāṇa-°;
kātu-°;
kā-
rāpetu-° (Vin II 146,24);
kāretu-° (Vin II 123,2);
kiṇi-
tu-° (As 225,16);
kitti-° (Spk I 259,34;
Mil 358,15);
ki-
lesa-° (Nidd I 1,10);
kīḷitu-° (Vin IV 93,26;
Ja II 322,7);
kopetu-° (Vin IV 153,31);
khamāpetu-° (Ja I 508,24);
khādāpetu-° (Ja I 281,30);
khāditu-° (Ja I 222,21;
Sv
143,18);
khuṁsetu-° (Vin IV 7,24);
khema-° (Sv
936,8);
gaṇhitu-° (Sv 301,23;
Ja V 362,8 foll);
gantu-°
(Vin I 152,6;
D II 89,16);
garahitu-° (Sp 739,13);
gahe-
tu-° (Vism 245,19;
Sv 254,5);
gāyitu-° (Vjb 522,7);
ge-
laññâpanayana-° (Vism 321,12 = As 196,4);
ghasi-
tu-° (Ja V 24,8');
ghātetu-° (Vin IV 225,27;
Mp I
442,24);
caṅkamitu-° (Vism 384,23);
cajitu-° (Sp
249,10);
catta-° (Nidd I 159,17);
caritu-° (Sv 241,20);
cavitu-° (Vin III 24,25);
cāvetu-° (D III 56,16 foll.
;
Sv
842,38);
cira-ṭṭhiti-° (Vism 321,13 = As 196,5);
cetāpe-
tu-° (Vin III 217,23);
codetu-° (D III 236,32;
Vin II
248,16 foll);
chādetu-° (Vin IV 128,4);
chinditu-° (Sv
432,10;
Ud-a 53,10);
jahitu-° (Sp 248,34);
jānāpetu-°
(Sv 1061,17;
As 374,29);
jānitu-° (Vism 409,29;
Ja I
340,34);
jīvitu-° (M II 261,6 = Ja I 393,24 ≠ Vism
297,11);
jhāyitu-° (Th 1066);
ñātu-° (Vv-a 170,14;
Mil
329,4);
ñāpetu-° (Sv 619,34;
As 324,33);
ṭhātu-° (Vism
138,23;
Sv 44,23);
daṁsitu-° (Vism 28,28 = Vibh-a
484,23);
tappitu-° (Vin IV 116,13);
taritu-° (D I 244,15;
A II 200,20);
tāretu-° (Ap 306,16);
temitu-° (Vism
396,3;
Ja VI 586,32);
dakkhitu-° (Vin I 179,13;
Vism
326,21 foll);
daṭṭhu-° (Sn 685;
Vin IV 104,16;
Ja VI
20,27*;
Mil 329,5);
dametu-° (Vism 269,1;
Ud-a 64,12);
dassana-° (D I 150,28 ≠ A V 65,15 = Vin I 247,37;
Mp I
126,20);
dassetu-° (Mil 34,10;
Sv 306,28);
dātu-° (M II
109,32;
Vin II 215,16;
Sv 82,11);
dibba-° (M I 505,24 [Be
so, Ee dibbā k°];
Ja V 164,22 [Be so, Ee dibbe k°);
dū-
setu-° (Vin IV 212,7);
desetu-° (Sv 405,28;
Spk II
312,6);
dosetu-° (Vism 300,28);
dhana-° (Ja V 330,20*
foll);
dhamma-° (Sn 92;
D III 267,26 foll.
;
A V 24,18);
dhāretu-° (Mil 329,4);
dhovitu-° (Mp I 447,2;
Dhp-a
IV 135,4);
naccitu-° (Ja I 293,19);
nadāpetu-° (Spk II
171,1;
Dhp-a II 179,1);
namassitu-° (Ps III 346,2);
na-
hāyitu-° (Vin I 47,8;
Spk I 259,5);
nāsetu-° (Spk II
84,16;
Dhp-a I 268,12);
nikkhamitu-° (Ja I 62,2;
Mil
58,11;
Vibh-a 154,18);
niggaṇhitu-° (Spk II 300,27;
Dhp-a I 441,9);
niddisitu-° (It-a II 130,24);
nipajjitu-°
(Spk III 9,20);
nibbattitu-° (Ja IV 318,27;
Dhp-a I
131,18);
nibbāpetu-° (S V 114,5 qu.
Vism 133,12);
ni-
mantetu-° (Vin II 15,32);
nimujjitu-° (D II 325,10;
Ps-pṭ II 315,6);
nivattitu-° (Sn 80,8;
Vin II 156,1);
nisī-
ditu-° (Vin IV 93,27;
Sv 846,4);
nissaritu-° (Vism
651,18);
pakāsetu-° (Sv 410,10;
Ud-a 193,11);
pakka-
mitu-° (Vism 327,11);
pakkhanditu-° (Sv 995,13;
Vibh-a 471,12);
pakkhipitu-° (Ja I 69,21);
pacitu-° (Sp
766,25;
Dhp-a II 17,16);
pajahitu-° (Vism 13,35;
It-a I
42,32);
paṭibujjhitu-° (Nidd I 481,28);
patiṭṭhātu-°
(Vism 48,25);
pattu-° (Vism 286,30;
Ps I 41,15);
pada-
hitu-° (Ja I 67,2);
padāletu-° (Sv 37,14);
padhaṁsitu-°
(reading of Be for vidhaṁsitu° at Sp 739,12);
pabbaji-
tu-° (Sv 457,6;
Ja I 156,12;
Cp-a 199,10);
pabbājetu-°
(Ja I 91,12;
Sp 1011,12 foll);
payojitu-° (Sv 96,17);
pa-
ramattha-° (Ja V 20,3*);
parāmasitu-° (Vism 398,15);
paricarāpetu-° (Ja I 285,24);
pariṇāmetu-° (D I 92,17);
parinibbātu-° (Vibh-a 521,31);
paripucchitu-° (Vin I
47,30);
paribhinditu-° (Mp I 349,5;
Thī-a [1998]
185,13);
paribhuñjitu-° (Sv 301,26;
Sp 705,33);
pari-
muccitu-° (Mil 149,28);
pariyesitu-° (Nett 34,15);
pa-
riharitu-° (Vism 14,1;
Cp-a 271,12);
palāpetu-° (Sp
383,30 so read);
palāyitu-° (Mp V 9,21;
Ja III 297,24);
pavisitu-° (Vin I 46,12;
M I 237,9;
Ps II 164,25);
pave-
3.3 – “sensual” (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 -ˌlizəm n. sensualist -ist n. sensualize -ˌlīz v. sensually adv.
Origin:
late Middle English (in the sense ‘sensory’): from late Latin sensualis, from sensus (see sense )
••
Usage
The words sensual and sensuous are frequently used interchangeably
to mean ‘gratifying the senses,’ esp. in a sexual sense.
Strictly speaking, this goes against a traditional distinction,
by which sensuous is a more neutral term,
meaning ‘relating to the senses rather than the intellect’
(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 vivicc’eva kāmehi from STED 1st Jhāna
https://notesonthedhamma.blogspot.com/2020/03/comprehensive-gloss-of-vivicceva-kamehi.html
🚫💑 vivicc’eva kāmehi |
Judiciously-secluded from desire for five cords of sensual pleasures, |
🚫😠 vivicca a-kusalehi dhammehi |
Judiciously-secluded from unskillful ☸Dharmas, |
(V&V💭) sa-vitakkaṃ sa-vicāraṃ |
with directed-thought and evaluation [of those verbal ☸Dharma thoughts], |
😁🙂 viveka-jaṃ pīti-sukhaṃ |
with [mental] rapture and [physical] pleasure born from judicious-seclusion, |
🌘 paṭhamaṃ jhānaṃ upasampajja viharati. |
he attains and lives in first jhāna. |
"vivicc’eva kāmehi" from STED 1st Jhāna = 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 jhāna formula in the suttas,
you can verify it yourself.
Whenever first jhāna occurs in a gradual samādhi training sequence,
the kāmā/kāmehi being referenced will also be explicitly explained prior to first jhāna formula in the form of:
1. kāma sankappo or kāma 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 kāma-guṇā = 5 sensuality strings (to desirable objects, not just any object).
3. kāma-c-chanda, the first of the
5niv⛅ = pañca nīvaraṇā = 5 hindrances, which also points back to 5kg.
4. kāma, rāga, or lobha of the
3am😈🌱 = 3 a-kusala mulani = 3 un-skillful roots, The Unholy Trinity, aka
3aggi🔥 (fires).
⛔ Athough kāma(ā) in some contexts in Theravada scripture can mean objects of the 5 senses,
in first jhāna context kāmā (plural) refers specifically to
5kg , desired pleasing objects, not just any object.
Abhidhamma Vibhanga agrees with
AN 6.63, essentially is a
slurp🥤 of (1) and (2).
So do the glosses for KN Pe,
Vimt. ,
Vism. 4.8.11.
kāma 4 – Comprehensive gloss of vivicc’eva kāmehi from STED 1st Jhāna
kāma 4.1 – ✅EBT gloss of vivicc’eva kāmehi
kāma 4.2 – ✅LBT gloss of vivicc’eva kāmehi
See
kāma for more general and detailed treatment of subject, with manual for destroying lust.
4.1 – ✅EBT gloss of vivicc’eva kāmehi
4.1.2 – AN 6.63 kāmā = 5kg, kāma = Saṅkappa-rāgo
kāma (sensual pleasures) is slurped from AN 6.63 Standard EBT Definitions.
and equated with STED → 5kg kāma-guṇā
and this most important explicit explanation of that in the context of EBT and first jhāna.
...kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. |
...Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti— |
However, these are not sensual pleasures. In the training of the noble one they’re called ‘kinds of sensual stimulation’. |
Saṅkappa-rāgo purisassa kāmo, |
Greedy intention is a person’s sensual pleasure. |
Nete kāmā yāni citrāni loke; |
The world’s pretty things aren’t sensual pleasures. |
Saṅkapparāgo purisassa kāmo, |
Greedy intention is a person’s sensual pleasure. |
Tiṭṭhanti citrāni tatheva loke; |
The world’s pretty things stay just as they are, |
Athettha dhīrā vinayanti chandanti. |
but a wise one removes desire for them. |
Ṭhānissaro Bhikkhu AN 6.63 footnotes defining kāmā 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 pāḷi 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.
⛔ 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 jhāna mentioned here, but it demonstrates physical seclusion in remote forest, and the judicious-separation (viveka ) that led to that kind of ‘seclusion’.
Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ: |
If wanderers who follow other paths were to ask you: |
‘ke panāyasmantānaṃ ākārā, ke anvayā, yena tumhe āyasmanto evaṃ vadetha? |
‘But what reasons and evidence do you have regarding those venerables that justifies saying: |
Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? |
‘Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them’? |
Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha: |
You should answer them: |
‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti. |
‘It’s because those venerables frequent remote lodgings in the wilderness and the forest. |
Natthi kho pana tattha tathārūpā cakkhuviññeyyā rūpā ye disvā disvā abhirameyyuṃ, natthi kho pana tattha tathārūpā sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṃ, natthi kho pana tattha tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā ye phusitvā phusitvā abhirameyyuṃ. |
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. |
4.1.8 – STED 5kg: kāma-guṇā: 5 cords of sensual pleasure
pañc'-ime, bhikkhave, |
(There are) five-of-these, ***********, |
kāma-guṇā. |
sensuality-strings. |
katame pañca? |
Which five? |
(1) cakkhu-viññeyyā rūpā |
(1) Eye-cognizable forms - |
iṭṭhā kantā manāpā piya-rūpā |
agreeable, pleasing, charming, endearing-form, |
kām-ūpasaṃhitā rajanīyā |
sensual-desire--(it)-fosters, lust-it-provokes. |
(2) sota-viññeyyā saddā |
(2) Ear-cognizable sounds - … |
(3) ghāna-viññeyyā gandhā |
(3) Nose-cognizable aromas - … |
(4) jivhā-viññeyyā rasā |
(4)Tongue-cognizable flavors - … |
(5) kāya-viññeyyā phoṭṭhabbā |
(5) body-cognizable tactile-sensations - |
iṭṭhā kantā manāpā piya-rūpā |
agreeable, pleasing, charming, endearing-form, |
kām-ūpasaṃhitā rajanīyā |
sensual-desire--(it)-fosters, lust-it-provokes. |
4.1.10 – STED 5niv: nīvaraṇā: hindrances
♦ 219. “pañc-ime, bhikkhave, |
(there are) "Five-(of)-these, *********, |
āvaraṇā nīvaraṇā |
obstructions, hindrances, |
cetaso upakkilesā |
mental corruptions, |
paññāya dub-balī-karaṇā. |
wisdom weakeners. |
katame pañca? |
which five? |
kāmac-chando, bhikkhave, |
1. sensual desire, monks, |
āvaraṇo nīvaraṇo |
(is an) obstruction, (a) hindrance, |
cetaso upakkileso |
(a) mental corruption, |
paññāya dubbalīkaraṇo. |
(a) wisdom-weakener. |
byāpādo, bhikkhave, … |
2. ill-will, monks, … |
Thina-middhaṃ, bhikkhave, … |
3. sloth-(and)-torpor, monks, … |
Uddhacca-kukkuccaṃ, bhikkhave, … |
4. restlessness-(and)-remorse, monks, … |
vicikicchā, bhikkhave, |
5. doubt, monks, |
āvaraṇā nīvaraṇā |
(is an) obstruction, (a) hindrance, |
cetaso upakkilesā |
(a) mental corruption, |
paññāya dubbalīkaraṇā. |
(a) wisdom-weakener. |
4.1.12 – STED sammā-saṅkappo: right resolve
Nekkhamma-saṅkappo, |
Renunciation-resolve, |
A-byāpāda-saṅkappo, |
Non-ill-will-resolve, |
A-vihiṃsā-saṅkappo — |
Non-harmfulness-resolve |
(whenever you see nekkhamma, especially in jhāna context, it's being contrasted against its akusala/unskillful opposite, kāma, sensuality)
4.1.14 – People often forget the 👑-8fold-☸ noble-eightfold-path
is a causal sequence, where thoughts of renunciation based on samma sankappo's nekkhama-sankappo,
feed directly into sammā samādhi's first jhāna formula's "with directed thought and evaluation".
For example, in first jhāna, 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 (5🌊 bodily pacification of 7 awakening factor sequence).
1👁 sammā-diṭṭhi |
right-view |
2💭 sammā-saṅkappo |
right-resolve |
3💬 sammā-vācā |
right-vocalization |
4🏃 sammā-kammanto |
right-action |
5👑 sammā-ājīvo |
right-livelihood |
6🏹 sammā-vāyāmo |
right-effort |
7🐘 sammā-sati |
right-remembering |
8🌄 sammā-samādhi |
righteous-undistractible-lucidity |
4.1.16 – KN Iti 72: escape from kāma is nekkhamma (right resolve’s renunciation)
KN Iti 72
72 Nissaraṇiyasutta |
Elements of Escape |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Buddha, the Perfected One: that is what I heard. |
“Tisso imā, bhikkhave, nissaraṇiyā dhātuyo. |
“monks, there are these three elements of escape. |
Katamā tisso? |
What three? |
Kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, |
Renunciation is the escape from sensual pleasures. |
rūpānametaṁ nissaraṇaṁ yadidaṁ āruppaṁ, |
Formlessness is the escape from form. |
yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ nirodho tassa nissaraṇaṁ— |
Cessation is the escape from whatever is created, conditioned, and dependently originated. |
First of all notice that the escape from kāma 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 jhāna. They base that on interpreting kāmehi 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 “rūpa is not a-rūpa, 4 jhānas operate in rūpa”.
kāma 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 4j🌕 formula, and examining what happens right before first jhāna, 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 jhāna"
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 5niv⛅ 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 jhāna)
Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
But after giving up these six [bad] dharmas you can enter and remain in the first jhāna. |
Katame cha? |
What six? |
Kāma-c-chandaṃ, |
1. Desire for sensual pleasures, |
byāpādaṃ, |
2. ill will, |
thina-middhaṃ, |
3. dullness and drowsiness, |
uddhacca-kukkuccaṃ, |
4. restlessness and remorse, |
vicikicchaṃ, |
5. doubt, |
kāmesu kho panassa ādīnavo |
6. And the drawbacks of sensual pleasures |
na yathā-bhūtaṃ samma-p-paññāya su-diṭṭho hoti. |
have not been {well-seen}, as-they-actually-are, (with) right-discernment. |
Ime kho, bhikkhave, cha dhamme pahāya bhabbo |
After giving up these six [bad] dharmas |
paṭhamaṃ jhānaṃ upasampajja viharitun”ti. |
you can enter and remain in the first jhāna.” |
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 jhānas
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 tīṇi akusala-mūlāni (3 unskillful roots) and 5niv (hindrances) removal.
♦ tattha a-lobhassa pāripūriyā nekkhamma-vitakkaṃ vitakketi. |
576. Here, for non-greed fulfillment, renunciation-thoughts (he) thinks. |
tattha a-dosassa pāripūriyā abyāpāda-vitakkaṃ vitakketi. |
for non-hatred fulfillment, non-ill-will-thoughts (he) thinks. |
tattha a-mohassa pāripūriyā avihiṃsā-vitakkaṃ vitakketi. |
for non-delusion fulfillment, non-harm-thoughts (he) thinks. |
tattha a-lobhassa pāripūriyā vivitto hoti kāmehi. |
577. “Here, for fulfilling non-passion he is secluded from sensual pleasures. |
tattha a-dosassa pāripūriyā |
Here, for fulfilling non-aggression and |
a-mohassa pāripūriyā ca vivitto hoti pāpakehi akusalehi dhammehi, |
fulfilling non-delusion he is secluded from unskillful phenomena. |
savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ |
And so he enters and remains in the first jhāna, |
paṭhamaṃ jhānaṃ upasampajja viharati. |
which includes directed thought and evaluation, as well as joy and pleasure born of seclusion. |
♦ vitakkāti tayo vitakkā — |
578. Directed thought: There are three kinds of directed thought, namely |
nekkhammavitakko |
the thought of renunciation, |
abyāpādavitakko |
the thought of non-aversion, |
avihiṃsāvitakko. |
and the thought of harmlessness. |
tattha paṭham-ābhinipāto vitakko, |
579. Here, directed thought is the first instance |
paṭiladdhassa vicaraṇaṃ vicāro. |
while evaluation is the evaluation of what is thereby received. |
4.1.22 – In Chinese Agamas, kāmā = 5kg
In Agama EBT , 'kāmehi' translated as 5kg, agreeing with Pāḷi 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 – ✅LBT gloss of vivicc’eva kāmehi
Lets look at some Theravada Non EBT glosses
Tv Ab Vb 12: Jhana
Vimt. Vimutti-magga
Vism. Vi-suddhi-magga
4.2.1 – Abhidhamma Vibhanga 12 first jhana gloss
Vb 12.1.11.1
“Vivicceva kāmehi vivicca akusalehi dhammehī”ti tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo— ime vuccanti “kāmā”. |
“Aloof from sense pleasures, aloof from unskilful dhammas” 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. |
Tattha katame akusalā dhammā? Kāmacchando, byāpādo, thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā—ime vuccanti “akusalā dhammā”. |
Therein what are unskilful dhammas? Wish for sense pleasure, ill-will, sloth, torpor, distraction, remorse, doubt. These are called unskilful dhammas. |
Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti. Tena vuccati “vivicceva kāmehi vivicca akusalehi dhammehī”ti. |
Thus from these sense pleasures and from these unskilful dhammas he is aloof. Therefore this is called “aloof from sense pleasures, aloof from unskilful dhammas”. |
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.
“The separation from lust is renunciation'.
This is the teaching of the Buddha.
It is like the attainment of the first meditation, jhāna.
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 kāmā is singular or plural, is referring to desires, not “objects”.
Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. |
for this jhāna is the escape from sense desires since it surmounts the sense-desire element and since it is incompatible with greed for sense desires, |
Yathāha, "kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma"nti (dī. ni. 3.353). |
according as it is said: “The escape from sense desires is this, that is to say, renunciation” (D III 275). |
4.9 – ⛔ heretical views on vivicc’eva kāmehi
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 (kāya-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 kāmehi) 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 vivicc’ eva kāmehi of first jhāna
vivicc’ eva kāmehi must mean ‘quite separated / secluded from kāma-s’; so the question is what are kāma-s exactly. I don’t think kāma means ’sense pleasures’. Early on (e.g. already in Peṭ and in NiddI) the exegetical tradition explains kāma-s as twofold: (1) ‘desires' as affliction/defilement (kilesa-kāma), namely taṇhā for the objects of the five senses, and (2) ‘desires’ as the objects of those desires (vatthu-kāma), namely the objects of the five senses themselves (visible forms, sounds, smells, tastes, the objects of touch). So I take vivicc’ eva kāmehi to mean ‘quite 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 ’thought’ can mean both ’thinking’ and the object of thinking (what is thought about); ‘attachment’ can mean both being attached and then thing one is attached to; kāma in Pali is exactly like this, even though the English word ‘desire’, which is often used to translate kāma, is not so.
That jhāna is separate or secluded from the objects of the five sense is, of course, why it is rūpāvacara as opposed to kāmāvacara. The attainment of jhāna marks a radical transformation of mind.
gloss of avacara (spheres of consciousness)
excerpt:
the sensuous sphere (kāmāvacara),
the fine-material sphere (rūpāvacara),
the immaterial sphere (arūpāvacara).
B. Thanissaro notes that:
I was curious about your statement that kāma in some contexts can mean objects of the senses. What are those contexts? Is it unequivocal that that’s what the word kāma means in those contexts? Margaret Cone’s Pali dictionary does not give the meaning “sense object” under the entry for kāma at all.
Rupert Gethin responds:
As for Thanissaro Bhikkhu’s query, one of the contexts in which Buddhaghosa explains that kāma-s refer to the objects of sense-desire is precisely the phrase vivicc’ eva kāmehi introducing the first jhāna. At Vism IV.83 he cites the authority of the Niddesa (a late canonical text, but nonetheless likely to predate the Peṭakopadesa) where kāma-s are explained as objects (vatthu) and as referring to “agreeable visible forms, etc.” and concludes (in Ñāṇamoli’s translation):
[T]he words “quite secluded from sense desires” properly mean “quite secluded from sense desires as object,” and express bodily seclusion, while the words “secluded from unprofitable things” properly mean “secluded from sense desires as defilement or from all unprofitable things,” and express mental seclusion.
He elaborates on this in IV.84, before going on to say (IV.85) that kāma-s here can also be taken as referring to defilements (kilesa).
B. Thanissaro notes that:
I don’t see how kāma in kāmāvacara has to mean sense object. Don’t the Brahmas who live in the rūpāvacara realm see sights, hears sounds, etc.? if they didn’t, how would Brahma Sahampati make requests of the Buddha?
frankk comment:
Even when Vism. is glossing kāmehi (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 jhāna 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 – ⛔Ajahns Brahm, Brahmali, Sunyo on kāmehi in J1
heretical views disproved in detail here: Gold Vol.2 4.3.1.1
5 – Misc.
Brahmacariya, celibacy survival guide: it’s 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