Sensuality
With reference to
sensuality or Kama, the teachings make reference to the
following,
Kāmā bhikkhave veditabbā,
|
Sensuality should be known
|
kāmānam nidānasambhavo veditabbo
|
The cause for sensuality should be known
|
kāmānam
vemattatā veditabbā
|
The diversity in sensuality should be known
|
kāmānam
vipāko veditabbo
|
The result of sensuality should be known
|
kāmanirodho veditabbo
|
The cessation of sensuality should be known
|
kāmanirodhagāminīpaṭipadā veditabbā.
|
The path for the cessation of sensuality should be
known
|
Nibbhedika Sutra
|
The Buddha has identified
five strands of Sensuality (Kama Guna) which are,
1.
Forms
seen by eye - Pleasing, Charming, endearing & fostering Desire ,
2.
Sound
heard by ear- Pleasing, Charming, endearing & fostering Desire ,
3.
Aromas
smelt by nose- Pleasing, Charming, endearing & fostering Desire ,
4.
Flavours
tasted by tongue - Pleasing, Charming, endearing & fostering Desire ,
5.
Tactile
sensations felt by the body- Pleasing, Charming, endearing & fostering
Desire ,
‘These are pleasures in the
world but they are strands of sensuality to the one in the noble discipline’ he
has clarified.
Sensuality is categorised
into two in worldly sense,
a)
Objects
of sensuality - Wastu kama , which are those that are seen
heard smelt, tasted or touched, e.g. house, car etc.
b)
Defilements
of Sensuality - Klesha Kama- i.e. Lust or passion in our mind
associating Objects of sensuality.
One can be free from
objects of sensuality but can still retain affection or longing to them. When
objects of sensuality come to be, defilements are formed on them, in other
words where wastu kama is there is klesha kama.
Ven. Sudassana relates
these two to Mud (wastu kama) and the smell of mud (klesha kama).
‘Where there is Mud smell of mud is present. One
can keep away from Mud to avoid its smell but it is impossible to be free from
smell while associating mud.’
‘Only a place free of both mud and smell can be considered as clean’, he says.
‘Only a place free of both mud and smell can be considered as clean’, he says.
A recluse can be free from objects of sensuality but may not refrain from the defilements formed in
his mind in respect of sensual objects, as he may still keep
thinking about sensual objects with defilements that still remain in his mind
in respect of those.
One can be free of
sensuality temporarily (at thadanga level); however the hidden
lust for pleasures could spring up again when the conditions are present.
By reaching Dyana states
one can refrain from sensuality to a greater extent (vishkambana level) and
could even suppress it for eons, however, could return to sensual existences
eventually owing to change in conditions.
Complete eradication (samucceda )
of sensuality is only achieved through Enlightenment, if not, the
defilements associating sensuality arise again similar to growth of shoots on a tree
trunk even when it’s branches are completely lopped off. The lust for sensual
pleasures that may remain dormant (anusaya) will arise again when met with necessary conditions.
Both, objects
of sensuality and defilements on them should be removed completely with no
remainder left as dormant for the ultimate liberation.
Sensuality and Beauty
Elaborating on the state of
sensuality Buddha has preached,
Nete kāmā
yāni citrāni loke;
|
Sensual pleasures are not in beauty of the world.
|
Saṅkappa-rāgo purisassa kāmo,
Tiṭṭhanti citrāni tatheva loke; |
Man's sensuality is his lustful conceptions,
The beauties remain as they are in the world, |
Athettha
dhīrā vinayanti chandan.
|
The wise, subdue their desire, in this regard.
|
Nibbedhika Sutra
In this profound stanza
Buddha stresses how the things of beauty in the world become sensual due to
man’s lustful conceptions. He says the beauty exists in this world as they are
and they do not possess any sensuality that man associates with. The wise are
not affected by them, he adds.
‘If things of
beauty themselves are sensuous, will the Arhats be spared? ‘, questions Ven. Sudassana. ‘We create
the sensual world within us and associate it as we wish.’ What is
considered as pleasurable in this world are not so for the enlightened ones.
Now we need to examine how we
create sensuality. We assume that sensuality exists in things we see, hear and
smell etc. and we get attracted to such objects making them objects of
sensuality.
It
is said that Wastu Kama and Klesha Kama come to be due to the way we
contemplate on things that we interact with, and our inclination towards them. The cause for
this is that we do not see things as they are, i.e. ignorance. We keep
contemplating on what we see hear etc. as we perceive to develop passion or
affection. For instance we look at a form made of four elements, say a person,
and call it a man or woman. Similarly we construct things as house car etc. in
our mind.
Our inclination to what we
see, hear or smell is lust or raga. Our attention and inclinations
to objects result in developing sensuality. Objects of sensuality come to
be due to our inclination to objects and the desire we develop as a result of
how we contemplate upon them.
1.
Cause for Sensuality
Sensuality is formed due to
contact. When an object is present in front of the eye, sensuality comes into
play in terms of our attention to the object. Defilements on them
are formed due to our inclination to them at the state of knowing, Vinnana. The eye contact
arises only when there is inclination to the object seen and defilements are
formed at this point. These defilements are determined by how we contemplate
upon the object, knowing as son, daughter etc. This is
‘becoming’ or birth, that lead to decay and death.
Buddhist scripts identify several similes to understand how sensuality is formed,
For instance, when a dog eats a bone its gums get
pierced by splinters of the bone that it bites, causing bleeding. The dog loves
the taste of blood but thinks the taste is coming from the bone and thus it
bites into the bone more and more, enjoying his own blood. Similarly a person
who is caught up in sensual pleasures is deceived of the evil effects attached
to it and the suffering it brings upon, ‘similar to an iron rod being
corroded by the rust formed on it by itself’.
The Buddha
has said ‘No one in this world is satiable with sensual pleasures.’
2.
Diversity of Sensuality
Sensuality is diverse and
is distinguished by the sense door it relates to, for instance sensuality with
regard to forms is one thing and sensuality with regard to sound is another and
so on, in respect of each sense base.
3.
Result of Sensuality
When we develop a liking to something we usually end
up in clinging to that which ensures the corresponding state of our existence
in accordance with merits and demerits we earn. As we continue to cling to a
thing or a person that seem to exist externally, we develop the sense of personality,
the notion of ‘me’ (asmi mana), ego-conceit.
The sense of identity or
the self (atma) is fostered by sensuality. As long as one associate pleasure
the person (as the experiencer) is present, embracing the body as me and developing
the ‘self’ view. When we cling to
sensuality and the more we love to associate pleasure, the more we cling and
get attached, further expanding the notion of ‘self’ and existence
4.
Cessation of Sensuality
Sensuality is depended on our
inclination to objects which is influenced by how we contemplate on what we
perceive. By gaining the right view we can see things as they really are which
in turn help with developing the right contemplation. This right contemplation
removes our desire and thus the inclination to objects which is the cessation
of sensuality.
5.
Path to Cessation of Sensuality
The path to develop right
contemplation and to cease sensuality is the Noble Eightfold Path. Gaining the Right
View is fundamental to pursue the Noble Eightfold path. With the Right View you
will contemplate on what is actually present out there, not on the object that
appears to be there. It is attaining Yatha butha nana dassana.
The Mirage
Simile
Consider the simile of the
mirage where the man is not deceived while the deer is; Water is the sensual
object to the deer which generates its passion to that.
Notwithstanding, we make
the same error in forming objects of sensuality and developing inclination to
it in our worldly associations. The awareness we have in the former situation
is not present during our worldly associations. Being deceived we create both
objects of sensuality and defilements of sensuality in the process.
Through our wise attention
we know that what is an object of sensuality (water) to the deer is a mental construction
for us. If we can practice to develop Right Contemplation with the Right
View as we do in the Mirage situation this vision gradually becomes the reality
of our lives, enabling us to liberate from objects of sensuality.
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