Tactile or touch sensation

Having trouble understanding what is to be avoided in tactile sensations. Besides sex what sensuality arises threw touch. I’m sure I’m over simplifying here. Just a little confused

I think you got the wrong approach.
Sensation is not to be avoided. It is good to restrain it, but the training is to recognize it and let it go, not attach or grasping at them.

If no sense/ sensation is the path. Then blind man would have pure eye sense, deaf man would have pure ear sense, etc.

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I can’t really think of a whole lot of other examples of pleasant tactile sensations that we have some intense desire for in a way that’s an obstacle to practice. Though I can think of a lot of examples of unpleasant tactile sensations which we might have a lot of aversion to—the most obvious one being pain. I don’t think the point is really that we shouldn’t avoid unpleasant sensations (at least, if it’s easy to avoid them), but rather that we should avoid attending to the unpleasant sensation in a way that gives rise to aversion. For instance, the Buddha’s teaching on sense restraint (as in DN 2):

When a noble disciple feels a touch with their body, they don’t get caught up in the features and details.
If the faculty of touch were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of touch, and achieving its restraint.

I suppose also there is the less proximate effect that it can have on one’s mood, for instance, getting irritable because I got stuck in the cold and rain without an umbrella.

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“There are tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, delight arises. With the arising of delight, I say, Migajala, there is the arising of suffering.” -SN 35.64

As touched on above, I think this applies to all manner of general comforts, especially associated those with thirst, hunger, clothing, luxurious beds, and temperature/environmental control, i.e., what you would be exposed to if you ordained. So, yes, sexual, but inclining towards comfortable touches is subtle, but deep in its implications; as if to say we are deserving of a certain level of comfort to get through the day. For a monastic:

What taints, bhikkhus, should be abandoned by enduring? Here a bhikkhu, reflecting wisely, bears cold and heat, hunger and thirst, and contact with gadflies, mosquitoes, wind, the sun, and creeping things; he endures ill-spoken, unwelcome words and arisen bodily feelings that are painful, racking, sharp, piercing, disagreeable, distressing, and menacing to life. While taints, vexation, and fever might arise in one who does not endure such things, there are no taints, vexation, or fever in one who endures them. These are called the taints that should be abandoned by enduring. -MN 2

…but the laity should also keep in mind their intentions for practice. To a degree, a lay person is exposed to all manner of potential discomforts throughout the day, and depending upon how serious they are with their practice, should also look to endure them instead of trying to engineer them out of experience. Too often our daily routine is a balancing act of keeping the body satisfied, but the acceptance of that type of lifestyle could prevent us from accessing endurance to the degree where it would be conducive to wisdom. So, yeah a soft bed at night is a relief after a hard day, but (to paraphrase Ajahn Nyanamoli) the sense of entitlement towards relief and comfort is the very same attitude that would incline us towards more serious endeavors into sensuality; so even at that subtle level it may be a major roadblock towards development.

As SN 35.64 says above, the welcoming is already the attitude that it is appropriate to trend in this direction, but if it is bound up with even that subtle delight, suffering will be there.

The practitioner moves up by levels, each taking a considerable time to complete as it requires re-conditioning views. Removing attachment to sense impressions is a gradual step-by-step process. For example with the sexual, substituting some other sense experience is a step in the right direction. The cause of any hindrance is mental restlessness:

" Just as a man walking fast might consider: ‘Why am I walking fast? What if I walk slowly?’ and he would walk slowly; then he might consider: ‘Why am I walking slowly? What if I stand?’ and he would stand; then he might consider: ‘Why am I standing? What if I sit?’ and he would sit; then he might consider: ‘Why am I sitting? What if I lie down?’ and he would lie down. By doing so he would substitute for each grosser posture one that was subtler."—MN 20