Translation of "sensuality" in SA 482

Translations
1

In the parallel to AN 5.176 we find the following

爾時，尊者舍利弗於眾中坐，知給孤獨 長者去已，白佛言：「奇哉！世尊！善為給孤獨 長者說法，善勸勵給孤獨長者，言：『汝已三月 具足供養如來大眾中，淨治上道，於未來 世，當受樂報；汝莫默然樂著此福，汝當時 時學遠離喜樂，具足身作證。』世尊！若使聖弟 子學遠離喜樂，具足身作證，得遠離五法， 修滿五法。云何遠離五法？謂斷欲所長養喜、 斷欲所長養憂、斷欲所長養捨、斷不善所長 養喜、斷不善所長養憂，是名五法遠離。云何 修滿五法？謂隨喜、歡喜、猗息、樂、一心。」

佛告舍 利弗：「如是，如是。若聖弟子修學遠離喜 樂，具足身作證，遠離五法，修滿五法。」

Thanks to a poster over at DhammaWheel we have the following translation

爾時，尊者舍利弗於眾中坐，知給孤獨 長者去已，白佛言：
At that time , Venerable Sariputra was seated in the middle of the assembly , knowing that the elder Anāthapiṇḍada already left , He spoke to the Buddha :

「奇哉！世尊！善為給孤獨 長者說法，善勸勵給孤獨長者，言：
it is amazing , how well the World Honoured One taught dharma to Anāthapiṇḍada and as well as in motivating Anāthapiṇḍada , saying :

『汝已三月 具足供養如來大眾中，淨治上道，於未來 世，當受樂報；汝莫默然樂著此福，汝當時 時學遠離喜樂，具足身作證。』
In this three months you have supplied in completeness making offering to the Tathagata assembly , perfoming duties attended to the sangha , as such in the future would reap happiness rewards . However you should not be content with delighting in such good fortune , you should always train in seclusion which give rise to joy and pleasure while firmly abides in it .

世尊！若使聖弟 子學遠離喜樂，具足身作證，得遠離五法， 修滿五法。云何遠離五法？謂斷欲所長養喜、 斷欲所長養憂、斷欲所長養捨、斷不善所長 養喜、斷不善所長養憂，是名五法遠離。
World Honoured One , if noble disciples train in seclusion which give rise to joy and pleasure while firmly abides in it , he would be able to abandon five type of dharmas and fulfil five type of dharmas by the training . And which five type of dharmas that get abandoned ? Namely , cut off sensuality that nurtures pleasant feeling , cut off sensuality that nurtures unpleasant feeling , cut off sensuality that nurtures neutral feeling , cut off the unskillful that nurtures pleasant feeling and cut off the unskillful that nurtures unpleasant feeling , these are the five type of dharmas that get abandoned .

云何 修滿五法？謂隨喜、歡喜、猗息、樂、一心。」
What then are the training that fulfill the five type of dharmas ? Namely , joy , happiness ,
tranquillity , pleasure and unified mind .

佛告舍 利弗：「如是，如是 ! 若弟子修學遠離喜 樂，具足身作證，遠離五法，修滿五法。」
The Buddha told Sariputra , indeed indeed , if noble disciples train in seclusion which give rise to joy and pleasure while firmly abides in it , five type of dharmas shall get abandoned and the five type of dharmas
shall be fulfilled by the training .

I’m curious, what is being translated as “sensuality” here? Is it shòu? What would the pali equivalent be? Does it mean at all something like “sense experience”? I ask because this sutra seems to strongly support an absorbed view of Jhāna, since it seems to be saying that whilst in Jhāna there is no vedanā at all based on the senses (and so no contact is occurring at the 5 senses). Any help would be appreciated.

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2

…謂斷欲…

欲 = yù = kāma = desires. In this passage, cutting off desires.

SA 482 appears to be elaborating on negative and positive factors for cultivating samadhi. Separation from desires, and from evil and unwholesome dharmas, is the first part of the formula for entering the First Dhyana.

The First Dhyana is typically defined by: (1) separation from desires, and from evil and unwholesome dharmas (離欲惡不善法), (2) the presence of awareness (vitarka) and observation (vicara) (有覺有觀), and (3) the joy and bliss born of separation (離生喜樂). For example, these show up when samadhi is defined in the first part of the First Dhyana formula in SA 647:

何等為定根？若比丘離欲惡不善法，有覺、有觀，離生喜樂，乃至第四禪具足住，是名定根。

What is the root of samādhi? If a bhikṣu is separated from desires, and from evil and unwholesome dharmas, with vitarka and vicāra, and joy and bliss born of separation… even up to fully abiding in the Fourth Dhyāna, this is called the root of samādhi.

SA 482 is expanding on separation from desires and unwholesome dharmas for the different types of feelings. It then contrasts them with positive factors for cultivating samadhi: (1) gladness, (2) joy, (3) tranquility / pliancy, (4) bliss, and (5) unity of mind.

SA 482 is part of the Vedana Samyukta (collection on feelings), which is (interestingly enough) the collection in the SA / SN that contains some of the formulas for the dhyanas and other meditative attainments.

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3

Thank you. One thing. Shouldn’t it be kāmā (plural) rather than kāma?

SA 482 is expanding on separation from desires and unwholesome dharmas for the different types of feelings.

Desire for painful feelings?

4

I’m just giving terms as they would appear in a dictionary. In an actual formula for meditation, in the Pali texts, it seems to be kāmehi. The Chinese text makes no distinction.

In the passage above, it says desires that nurture unpleasant feelings.

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