Difference between revisions of "Drawbacks"
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| − | Now what is the allure of sensuality? There are, [[monks]], these five strings of sensuality. Which five? Forms cognizable via the [[eye]] — agreeable, pleasing, charming, endearing, fostering [[desire]], enticing. Sounds cognizable via the {{Wiki|ear}}... Aromas cognizable via the {{Wiki|nose}}... Flavors cognizable via the {{Wiki|tongue}}... Tactile [[sensations]] cognizable via the [[Body]] — agreeable, pleasing, charming, endearing, fostering [[desire]], enticing. Now whatever [[pleasure]] or [[Joy]] arises in dependence on these five strings of sensuality, that is the allure of sensuality. | + | Now what is the allure of [[sensuality]]? There are, [[monks]], these five strings of [[sensuality]]. Which five? [[Forms]] cognizable via the [[eye]] — agreeable, [[pleasing]], [[charming]], endearing, fostering [[desire]], enticing. {{Wiki|Sounds}} cognizable via the {{Wiki|ear}}... Aromas cognizable via the {{Wiki|nose}}... Flavors cognizable via the {{Wiki|tongue}}... {{Wiki|Tactile}} [[sensations]] cognizable via the [[Body]] — agreeable, [[pleasing]], [[charming]], endearing, fostering [[desire]], enticing. Now whatever [[pleasure]] or [[Joy]] arises in [[dependence]] on these five strings of [[sensuality]], that is the allure of [[sensuality]]. |
| − | And what is the drawback of sensuality? There is the case where, on account of the occupation by which a clansman makes a living — whether checking or accounting or calculating or plowing or trading or cattle tending or archery or as a king's man, or whatever the occupation may be — he faces cold; he faces heat; [[being]] harassed by mosquitoes, flies, wind, {{Wiki|sun}}, and creeping things; dying from hunger and [[thirst]]. | + | And what is the drawback of [[sensuality]]? There is the case where, on account of the {{Wiki|occupation}} by which a clansman makes a living — whether checking or accounting or calculating or plowing or trading or cattle tending or [[archery]] or as a king's man, or whatever the {{Wiki|occupation}} may be — he faces cold; he faces heat; [[being]] harassed by mosquitoes, flies, [[wind]], {{Wiki|sun}}, and creeping things; dying from hunger and [[thirst]]. |
| − | Now this drawback in the case of sensuality, this mass of [[stress]] [[visible]] here and now, has sensuality for its [[reason]], sensuality for its source, sensuality for its [[cause]], the [[reason]] [[being]] simply sensuality. | + | Now this drawback in the case of [[sensuality]], this {{Wiki|mass}} of [[stress]] [[visible]] here and now, has [[sensuality]] for its [[reason]], [[sensuality]] for its source, [[sensuality]] for its [[cause]], the [[reason]] [[being]] simply [[sensuality]]. |
| − | If the clansman gains no [[Wealth]] while thus working and striving and making [[effort]], he sorrows, grieves and laments, beats his breast, becomes distraught: 'My work is in vain, my efforts are fruitless!' Now this drawback too in the case of sensuality, this mass of [[stress]] [[visible]] here and now, has sensuality for its [[reason]]... | + | If the clansman gains no [[Wealth]] while thus working and striving and making [[effort]], he sorrows, grieves and laments, beats his {{Wiki|breast}}, becomes distraught: 'My work is in vain, my efforts are fruitless!' Now this drawback too in the case of [[sensuality]], this {{Wiki|mass}} of [[stress]] [[visible]] here and now, has [[sensuality]] for its [[reason]]... |
| − | If the clansman gains [[Wealth]] while thus working and striving and making [[effort]], he [[experiences]] [[pain]] and distress in protecting it: 'How shall neither kings nor thieves make off with my property, nor [[Fire]] burn it, nor [[water]] sweep it away nor hateful heirs make off with it?' And as he thus guards and watches over his property, kings or thieves make off with it, or [[Fire]] burns it, or [[water]] sweeps it away, or hateful heirs make off with it. And he sorrows, grieves and laments, beats his breast, becomes distraught: 'What was mine is no more!' Now this drawback too in the case of sensuality, this mass of [[stress]] [[visible]] here and now, has sensuality for its [[reason]]... | + | If the clansman gains [[Wealth]] while thus working and striving and making [[effort]], he [[experiences]] [[pain]] and {{Wiki|distress}} in protecting it: 'How shall neither [[kings]] nor thieves make off with my property, nor [[Fire]] burn it, nor [[water]] sweep it away nor hateful heirs make off with it?' And as he thus guards and watches over his property, [[kings]] or thieves make off with it, or [[Fire]] burns it, or [[water]] sweeps it away, or hateful heirs make off with it. And he sorrows, grieves and laments, beats his {{Wiki|breast}}, becomes distraught: 'What was mine is no more!' Now this drawback too in the case of [[sensuality]], this {{Wiki|mass}} of [[stress]] [[visible]] here and now, has [[sensuality]] for its [[reason]]... |
| − | Furthermore, it is with sensuality for the [[reason]], sensuality for the source, sensuality for the [[cause]], the [[reason]] [[being]] simply sensuality, that kings quarrel with kings, nobles with nobles, [[brahmans]] with [[brahmans]], householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, sister with sister, brother with sister, sister with brother, friend with friend. And then in their quarrels, brawls, and disputes, they attack one another with fists or with clods or with sticks or with knives, so that they incur [[Death]] or deadly [[pain]]. Now this drawback too in the case of sensuality, this mass of [[stress]] [[visible]] here and now, has sensuality for its [[reason]]... | + | Furthermore, it is with [[sensuality]] for the [[reason]], [[sensuality]] for the source, [[sensuality]] for the [[cause]], the [[reason]] [[being]] simply [[sensuality]], that [[kings]] quarrel with [[kings]], [[nobles]] with [[nobles]], [[brahmans]] with [[brahmans]], householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, sister with sister, brother with sister, sister with brother, [[friend]] with [[friend]]. And then in their quarrels, brawls, and disputes, they attack one another with fists or with clods or with sticks or with knives, so that they incur [[Death]] or deadly [[pain]]. Now this drawback too in the case of [[sensuality]], this {{Wiki|mass}} of [[stress]] [[visible]] here and now, has [[sensuality]] for its [[reason]]... |
| − | Furthermore, it is with sensuality for the [[reason]], sensuality for the source... that (men), taking swords and shields and buckling on bows and quivers, charge into battle massed in double array while arrows and spears are flying and swords are flashing; and there they are wounded by arrows and spears, and their heads are cut off by swords, so that they incur [[Death]] or deadly [[pain]]. Now this drawback too in the case of sensuality, this mass of [[stress]] [[visible]] here and now, has sensuality for its [[reason]]... | + | Furthermore, it is with [[sensuality]] for the [[reason]], [[sensuality]] for the source... that (men), taking swords and shields and buckling on bows and quivers, charge into {{Wiki|battle}} massed in double array while arrows and spears are flying and swords are flashing; and there they are wounded by arrows and spears, and their heads are cut off by swords, so that they incur [[Death]] or deadly [[pain]]. Now this drawback too in the case of [[sensuality]], this {{Wiki|mass}} of [[stress]] [[visible]] here and now, has [[sensuality]] for its [[reason]]... |
| − | Furthermore, it is with sensuality for the [[reason]], sensuality for the source... that (men), taking swords and shields and buckling on bows and quivers, charge slippery bastions while arrows and spears are flying and swords are flashing; and there they are splashed with boiling cow dung and crushed under heavy weights, and their heads are cut off by swords, so that they incur [[Death]] or deadly [[pain]]. Now this drawback too in the case of sensuality, this mass of [[stress]] [[visible]] here and now, has sensuality for its [[reason]], sensuality for its source, sensuality for its [[cause]], the [[reason]] [[being]] simply sensuality. | + | Furthermore, it is with [[sensuality]] for the [[reason]], [[sensuality]] for the source... that (men), taking swords and shields and buckling on bows and quivers, charge slippery bastions while arrows and spears are flying and swords are flashing; and there they are splashed with boiling [[cow dung]] and crushed under heavy weights, and their heads are cut off by swords, so that they incur [[Death]] or deadly [[pain]]. Now this drawback too in the case of [[sensuality]], this {{Wiki|mass}} of [[stress]] [[visible]] here and now, has [[sensuality]] for its [[reason]], [[sensuality]] for its source, [[sensuality]] for its [[cause]], the [[reason]] [[being]] simply [[sensuality]]. |
| − | And what is the [[emancipation]] from sensuality? Whatever is the subduing of [[passion]] and [[desire]], the [[abandoning]] of [[passion]] and [[desire]] for sensuality, that is the [[emancipation]] from sensuality. | + | And what is the [[emancipation]] from [[sensuality]]? Whatever is the subduing of [[passion]] and [[desire]], the [[abandoning]] of [[passion]] and [[desire]] for [[sensuality]], that is the [[emancipation]] from [[sensuality]]. |
— M 13 | — M 13 | ||
| − | Which do you think is greater: the tears you have shed while transmigrating and wandering this long time — crying and weeping from [[being]] joined with what is [[displeasing]], from [[being]] separated from what is pleasing — or the [[water]] in the four great oceans?... This is the greater: The tears you have shed... Why is that? From an inconceivable beginning comes transmigration. A beginning point is not evident, although [[beings]] hindered by [[Ignorance]] and fettered by [[Craving]] are transmigrating and wandering on. Long have you thus [[experienced]] [[stress]], [[experienced]] [[pain]], [[experienced]] loss, swelling the cemeteries — long enough to become disenchanted with all [[conditioned things]], enough to become dispassionate, enough to be released. | + | Which do you think is greater: the {{Wiki|tears}} you have shed while transmigrating and wandering this long [[time]] — crying and weeping from [[being]] joined with what is [[displeasing]], from [[being]] separated from what is [[pleasing]] — or the [[water]] in the [[four great oceans]]?... This is the greater: The {{Wiki|tears}} you have shed... Why is that? From an [[inconceivable]] beginning comes [[transmigration]]. A beginning point is not evident, although [[beings]] hindered by [[Ignorance]] and [[fettered]] by [[Craving]] are transmigrating and wandering on. Long have you thus [[experienced]] [[stress]], [[experienced]] [[pain]], [[experienced]] loss, swelling the {{Wiki|cemeteries}} — long enough to become disenchanted with all [[conditioned things]], enough to become dispassionate, enough to be released. |
{{R}} | {{R}} | ||
Revision as of 09:17, 21 September 2014
Now what is the allure of sensuality? There are, monks, these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear... Aromas cognizable via the nose... Flavors cognizable via the tongue... Tactile sensations cognizable via the Body — agreeable, pleasing, charming, endearing, fostering desire, enticing. Now whatever pleasure or Joy arises in dependence on these five strings of sensuality, that is the allure of sensuality.
And what is the drawback of sensuality? There is the case where, on account of the occupation by which a clansman makes a living — whether checking or accounting or calculating or plowing or trading or cattle tending or archery or as a king's man, or whatever the occupation may be — he faces cold; he faces heat; being harassed by mosquitoes, flies, wind, sun, and creeping things; dying from hunger and thirst.
Now this drawback in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.
If the clansman gains no Wealth while thus working and striving and making effort, he sorrows, grieves and laments, beats his breast, becomes distraught: 'My work is in vain, my efforts are fruitless!' Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason...
If the clansman gains Wealth while thus working and striving and making effort, he experiences pain and distress in protecting it: 'How shall neither kings nor thieves make off with my property, nor Fire burn it, nor water sweep it away nor hateful heirs make off with it?' And as he thus guards and watches over his property, kings or thieves make off with it, or Fire burns it, or water sweeps it away, or hateful heirs make off with it. And he sorrows, grieves and laments, beats his breast, becomes distraught: 'What was mine is no more!' Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason...
Furthermore, it is with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that kings quarrel with kings, nobles with nobles, brahmans with brahmans, householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, sister with sister, brother with sister, sister with brother, friend with friend. And then in their quarrels, brawls, and disputes, they attack one another with fists or with clods or with sticks or with knives, so that they incur Death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason...
Furthermore, it is with sensuality for the reason, sensuality for the source... that (men), taking swords and shields and buckling on bows and quivers, charge into battle massed in double array while arrows and spears are flying and swords are flashing; and there they are wounded by arrows and spears, and their heads are cut off by swords, so that they incur Death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason...
Furthermore, it is with sensuality for the reason, sensuality for the source... that (men), taking swords and shields and buckling on bows and quivers, charge slippery bastions while arrows and spears are flying and swords are flashing; and there they are splashed with boiling cow dung and crushed under heavy weights, and their heads are cut off by swords, so that they incur Death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here and now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.
And what is the emancipation from sensuality? Whatever is the subduing of passion and desire, the abandoning of passion and desire for sensuality, that is the emancipation from sensuality.
— M 13
Which do you think is greater: the tears you have shed while transmigrating and wandering this long time — crying and weeping from being joined with what is displeasing, from being separated from what is pleasing — or the water in the four great oceans?... This is the greater: The tears you have shed... Why is that? From an inconceivable beginning comes transmigration. A beginning point is not evident, although beings hindered by Ignorance and fettered by Craving are transmigrating and wandering on. Long have you thus experienced stress, experienced pain, experienced loss, swelling the cemeteries — long enough to become disenchanted with all conditioned things, enough to become dispassionate, enough to be released.
