kāma- sensual (pleasure)
sukha- happiness
allika- clinging to
(1) Kāma should be known as a penetrative Teaching
“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.; kāmānaṁ nirodhagāminī"
"kāma should be known. The cause by which kāma comes into play should be known. The diversity in kāma should be known. The result of kāma should be known. The cessation of kāma should be known. The path of practice for the cessation of kāma should be known.
-What is the diversity in kāma?
Kāma with regard to forms is one thing, kāma with regard to sounds is another, kāma with regard to smell is another, kāma with regard to taste is another, kāma with regard to tactile sensations is another. This is called the diversity in kāma.
One who wants kāma produces a corresponding state of existence, on the side of merit or demerit. This is called the result of kāma.
Katamo ca, bhikkhave, kāmanirodho? Phassanirodho, bhikkhave, kāmanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. (A 6.63)
From the cessation of contact is the cessation of kāma; and just this noble eightfold path — right view, right resolve/intention, right speech, right action, right living, right effort, right mindfulness, right concentration — is the way leading to the cessation of kāma.
"Now when a disciple of the noble ones discerns kāma in this way, the cause by which kāma comes into play in this way, the diversity of kāma in this way, the result of kāma in this way, the cessation of kāma in this way, & the path of practice leading to the cessation of kāma in this way, then he discerns this penetrative holy life as the cessation of kāma.
(3) There are two main kāmas (kilesa kāma and vatthu kāma)
Kāma: may denote:
1. subjective kāma or kāma as a mental defilement, 'sense-desire'; (kilesa kāma) ===== (mental seclusion)
2. objective kāma, the five sense-objects or kāma as an object. (vatthu kāma) ==== (bodily seclusion)
2. Objective kāma is, in the canonical texts, mostly called kāma-guna 'cords or strands of kāma'.
There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain.
The peril and misery of sense-desire is often described in the texts, e.g. in stirring similes at M. 22, 54.
6. Nekkhamma (renunciation) and Nekkhamma Saṅkappa (right intention) as an antidote to kāma
7. Elimination of kāma and entering the jhānas.
8. Kāma is finally eliminated at the stage of the Non-Returner (anāgāmi).
allika- clinging to
anuyoga- application/devotion/practice
kāma versus chanda (ethically neutral or ethically positive)
Katamo cāvuso, sammāvāyāmo? Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, ayaṁ vuccatāvuso: ‘sammāvāyāmo’.
And what is right effort? It’s when a bhikkhu generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort.
Kāma as a diṭṭhi is more dangerous and results in an abundance of akusala vipākas ( see Abhidhamma's diṭṭhigata sampayutta and diṭṭhigata vippayutta aspects)
eg- drinking alcohol as a usual thing (diṭṭhigata vippayutta) and drinking alcohol by rationalizing drinking (diṭṭhigata sampayutta).
The Scope of Kāma - Kāmāvacara realm/rupāvacara realm/arūpāvacara realm
Kāma as a part of ānupubbī-kathā
- dāna (generosity)
- sīla (virtue)
- sagga (heaven)
- kāmānaṃ ādīnava (danger of sensual pleasure)
- nekkhamma (renunciation)
- cattāri ariya saccāni (the four noble truths)
Kāma as a force of Māra- Ten forces of Māra
- kāma (sensual pleasures)
- arati (discontent)
- khuppipāsā (hunger and thirst)
- taṇhā (craving)
- thinamiddha (sloth and torpor)
- bhīrū (fear)
- vicikicchā (doubt)
- makkha & thambha (conceit and ingratitude)
- lābho siloko sakkāro (gain, renown, and honor, falsely received)
- attānaṁ samukkaṁse, pare ca avajānati (self-exaltation and disparaging others)
(1) Kāma should be known as a penetrative Teaching
“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.; kāmānaṁ nirodhagāminī"
"kāma should be known. The cause by which kāma comes into play should be known. The diversity in kāma should be known. The result of kāma should be known. The cessation of kāma should be known. The path of practice for the cessation of kāma should be known.
(2) Kāma is not objects.
Nete kāmā yāni citrāni loke;
Saṅkapparāgo purisassa kāmo,
Tiṭṭhanti citrāni tatheva loke;
Athettha dhīrā vinayanti chandanti. (A 6.63)
The passion for his resolves is a man's sensuality, not the beautiful sensual pleasures found in the world.The passion for his resolves is a man's sensuality.The beauties remain as they are in the world, while the wise, in this regard, subdue their desire.
Contact (phassa)
-What is the diversity in kāma?
Katamā ca, bhikkhave, kāmānaṁ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā. (A 6.63)
Kāma with regard to forms is one thing, kāma with regard to sounds is another, kāma with regard to smell is another, kāma with regard to taste is another, kāma with regard to tactile sensations is another. This is called the diversity in kāma.
-What is the result of kāma?
Katamo ca, bhikkhave, kāmānaṁ vipāko? Yaṁ kho, bhikkhave, kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, kāmānaṁ vipāko. (A 6.63)
One who wants kāma produces a corresponding state of existence, on the side of merit or demerit. This is called the result of kāma.
-What is the cessation of kāma?
Katamo ca, bhikkhave, kāmanirodho? Phassanirodho, bhikkhave, kāmanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. (A 6.63)
From the cessation of contact is the cessation of kāma; and just this noble eightfold path — right view, right resolve/intention, right speech, right action, right living, right effort, right mindfulness, right concentration — is the way leading to the cessation of kāma.
- Result of knowing kāma as described above
Yato kho, bhikkhave, ariyasāvako evaṁ kāme pajānāti, evaṁ kāmānaṁ nidānasambhavaṁ pajānāti, evaṁ kāmānaṁ vemattataṁ pajānāti, evaṁ kāmānaṁ vipākaṁ pajānāti, evaṁ kāmanirodhaṁ pajānāti, evaṁ kāmanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kāmanirodhaṁ. Kāmā, bhikkhave, veditabbā …pe… kāmanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (A 6.63)
(3) There are two main kāmas (kilesa kāma and vatthu kāma)
Kāma: may denote:
1. subjective kāma or kāma as a mental defilement, 'sense-desire'; (kilesa kāma) ===== (mental seclusion)
2. objective kāma, the five sense-objects or kāma as an object. (vatthu kāma) ==== (bodily seclusion)
1. Subjective kāma, or sense-desire, is directed to all five sense-objects, and is synonymous with kāma-cchanda 'sense-desire', one of the 5 hindrances nīvarana, kāma-rāga sense-lust', one of the ten mental chains, kāma-tanhā 'sense-craving', one of the 3 cravings tanhā, kāma-vitakka 'sense-thought', one of the 3 wrong thoughts micchā-sankappa Sense-desire is also one of the fermentations āsava and clingings upādāna.
2. Objective kāma is, in the canonical texts, mostly called kāma-guna 'cords or strands of kāma'.
There are 5 cords of kāma: the visible objects, cognizable by visual-consciousness, that are desirable, cherished, pleasant, lovely, sense-and alluring; the sounds... smells... tastes... bodily contacts cognizable by body-consciousness, that are desirable. D. 33; M. 13, 26, 59, 66.
na kahāpaṇavassena titti kāmesu vijjati
appassādā dukkhā kāmā iti viññāya paṇḍito (Dhammapda 186)
appassādā dukkhā kāmā iti viññāya paṇḍito (Dhammapda 186)
There is no satisfying sensual desires, even with the rain of gold coins. For sensual pleasures give little satisfaction and much pain.
5. Danger of Kāma
The peril and misery of sense-desire is often described in the texts, e.g. in stirring similes at M. 22, 54.
7. Elimination of kāma and entering the jhānas.
8. Kāma is finally eliminated at the stage of the Non-Returner (anāgāmi).
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