Exploring the Path - Pāli Course

Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;
kāmato vippamuttassa, natthi soko kuto bhayaṃ.
Taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṃ;
taṇhāya vippamuttassa, natthi soko kuto bhayaṃ.¹

Grief springs from lust, lust results in fear,
Those who are free from lust, they will be free from grief and thus from fear.
Grief springs from craving, craving results in fear,
Those who are free from craving, they will be free from grief and thus from fear.

The Ekakanipātapāḷi opens the Aṅguttaranikāyo with a collection of ‘the one thing’ (ekadhammaṃ). It refers to the one thing that the Buddha perceives of which he cannot envision any other thing of the same impact. He relates these ‘no other things that he can see’ (nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi …) to various topics such as hindrances, the one person, the mind, and practices that if pursued ensue great benefit and if neglected result in disadvantage.²

The very first sutta of this collection is the Rūpādivaggo which reinforces the truth that passion (kāmacchanda) is not only the first of the five nīvaraṇa,³ but also one impurity – if not the deepest – that is very difficult to master. It is very challenging to subdue because the mental attachment is immense. These challenges are highlighted with various similes in the Potaliyasutta.⁴

One allegory compares sensual desires with a burning torch made of grass that is about to set the man holding it in flames, another with a pit filled with glowing charcoal:

Seyyathāpi, gahapati, puriso ādittaṃ⁵ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. Taṃ kiṃ maññasi, gahapati, sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya⁶ tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ daheyya, so tatonidānaṃ⁷ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkha’nti?

Imagine, householder, a man who has taken up a torch made of burning grass and is walking against the wind. Now, what do you think, householder, if that man didn’t immediately let go of that burning grass wouldn’t it burn his hand, burn his arm, burn one or the other of his limbs, and subsequently death or deathly suffering may occur to him because of this?

Evaṃ, bhante. - Certainly, Bhante!

Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘tiṇukkūpamā⁸ kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

Householder, in the same way a noble disciple reflects in this way: ‘Sensual pleasures have been compared with a torch made of burning grass by the Bhagava, that prompts much suffering and immense despair, the danger therein is even more.’

Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā,⁹ yāyaṃ upekkhā ekattā ekattasitā¹⁰ yattha sabbaso lokāmisūpādānā¹¹ aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

Having fathomed this in its real nature with proper wisdom he forestalls the equanimity that is diverse and based on diversity and establishes equanimity based in unity, depending on unity where all clinging to the worldly bait utterly ceases without any remainder

Then the Buddha provides another image:

Seyyathāpi, gahapati, aṅgārakāsu¹² sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ.¹³ Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu¹⁴ gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.¹⁵ Taṃ kiṃ maññasi, gahapati, api nu so puriso iticiticeva¹⁶ kāyaṃ sannāmeyyā’ti?¹⁷

Imagine, householder, a hole deeper than the height of a man filled with glowing smokeless charcoal. Imagine further a man approaching it who enjoys life, doesn’t desire death but yearns for happiness and loathes misery. Now, there were two strong men taking him by his arms and dragging him towards that pit filled with charcoal. Now what do you think, householder, wouldn’t that man bend his body in this or that way?

Evaṃ, bhante. - Certainly, Bhante!

Taṃ kissa hetu? - And on what grounds?

Viditañhi, bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkha’nti.

Because that man knows, Bhante: ‘I will fall down in this hole filled with charcoals and I will subsequently undergo death or deathly suffering because of this.’

Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.’

Householder, in the same way a noble disciple reflects in this way: ‘Sensual pleasures have been compared with a hole filled with charcoal by the Bhagava, that prompts much suffering and immense despair, the danger therein is even more.’

Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

Having fathomed this in its real nature with proper wisdom he forestalls equanimity based on diversity, depending on diversity and establishes equanimity based in unity, depending on unity where all clinging to the worldly bait utterly ceases without any remainder.