In the Buddha's Words - Bhikkhu Bodhi [103]
6. “Monks, wanderers of other sects who speak thus should be questioned thus: ‘But, friends, what is the gratification, what is the danger, and what is the escape in the case of sensual pleasures? What is the gratification, what is the danger, and what is the escape in the case of form? What is the gratification, what is the danger, and what is the escape in the case of feelings?’ If they are questioned thus, wanderers of other sects will fail to account for the matter, and what is more, they will get into difficulties. Why is that? Because it is not their province. Monks, I see no one in the world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, who could satisfy the mind with a reply to these questions except for the Tathāgata or his disciple or one who has learned it from them.
[sensual pleasures]
7. (i) “And what, monks, is the gratification in the case of sensual pleasures? Monks, there are these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. Sounds cognizable by the ear.… Odors cognizable by the nose.… Flavors cognizable by the tongue.… Tactile objects cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. These are the five cords of sensual pleasure. Now the pleasure and joy that arise dependent on these five cords of sensual pleasure are the gratification in the case of sensual pleasures.
8. (ii) “And what, monks, is the danger in the case of sensual pleasures? Here, monks, on account of the craft by which a clansman makes a living—whether checking, accounting, calculating, farming, trading, husbandry, archery, the royal service, or whatever craft it may be—he has to face cold and heat; he is injured by contact with gadflies, mosquitoes, wind, sun, and creeping things; he risks death by hunger and thirst. Now this is a danger in the case of sensual pleasures, a mass of suffering visible in this present life, having sensual pleasures as its cause, source, and basis, the cause being simply sensual pleasures.
9. “If no property comes to the clansman while he works and strives and makes an effort thus, he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught, crying: ‘My work is in vain, my effort is fruitless!’ Now this too is a danger in the case of sensual pleasures, a mass of suffering visible in this present life, having sensual pleasures as its cause, source, and basis, the cause being simply sensual pleasures.
10. “If property comes to the clansman while he works and strives and makes an effort thus, he experiences pain and grief in protecting it: ‘How shall neither kings nor thieves make off with my property, nor fire burn it, nor water sweep it away, nor unloved heirs make off with it?’ And as he guards and protects his property, kings or thieves make off with it, or fire burns it, or water sweeps it away, or unloved heirs make off with it. And he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught, crying: ‘I no longer have my property!’ Now this too is a danger in the case of sensual pleasures, a mass of suffering visible in this present life, having sensual pleasures as its cause, source, and basis, the cause being simply sensual pleasures.
11. “Again, with sensual pleasures as the cause ... kings quarrel with kings, khattiyas with khattiyas, brahmins with brahmins, householders with householders; mother quarrels with son, son with mother, father with son, son with father; brother quarrels with brother, brother with sister, sister with brother, friend with friend. And here in their quarrels, brawls, and disputes they attack each other with fists, clods, sticks, or knives, whereby they incur death or deadly suffering. Now this too is a danger in the case of sensual