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
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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. |
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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. |
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charcoal pit similes
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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. |
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why?
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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. |
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Itonidānañca kho, moghapurisa, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. |
But for this reason you might. |
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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.
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.