“He should know how to define pleasure, and knowing that, he should
pursue his own pleasure’: so it was said. And with reference to what was
this said?
Bhikkhus, there are these five cords of sensual pleasure. What are the five?
Forms, cognizable through the eye, that are wished for, desired,
agreeable and likeable, connected with sensual desire and provocative of
lust.
Sounds cognizable through the ear, that are wished for, desired,
agreeable and likeable, connected with sensual desire and provocative of
lust.
Odours cognizable through the nose, that are wished for, desired,
agreeable and likeable, connected with sensual desire and provocative of
lust.
Flavours cognizable through the tongue, that are wished for, desired,
agreeable and likeable, connected with sensual desire and provocative
of lust.
Tangibles, cognizable through 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 owing to these five cords of
sensual pleasure are called pleasure in sensual desire, which is pleasure
in filth, coarse pleasure, ignoble pleasure. I say of this kind of
pleasure that it should not be cultivated, that it should not be
developed, that it should not be repeatedly practised, and that it
should be feared.
Now, bhikkhus, quite secluded from sensual desires, secluded from unprofitable dhammas,
I entered upon and abode in the first jhāna which is accompanied by
initial and sustained application, with happiness and (bodily) pleasure
born of seclusion.
With the stilling of initial and sustained application, I entered
upon and abode in the second jhāna, which has self-confidence and
singleness of mind, without initial application and without sustained
application, with happiness and pleasure born of concentration.
With the fading as well of happiness I abode in equanimity, mindful
and fully aware, still feeling pleasure with the body, I entered upon
and abode in the third jhāna, on which account Noble Ones announce, “He
has pleasure abiding who has equanimity and is mindful.”
With the abandoning of (bodily) pleasure and pain and with the
previous disappearance of (mental) joy and grief I entered upon and
abode in the fourth jhāna, which has neither pain nor pleasure and has
purity of mindfulness due to equanimity.
This is called the pleasure of renunciation, which is pleasure of
seclusion, pleasure of peace, pleasure of enlightenment. I say of this
kind of pleasure that it should be cultivated, that it should be
developed, that it should be repeatedly practised and that it should not
be feared.
So it was with reference to this that it was said, “He should know
how to define pleasure, and knowing that, he should pursue his own
pleasure.”
