Dukkhadhamma Sutta succinctly states that sensual pleasures (kāma or kāma assāda) are not only illusions but also are dangerous, as in falling into a pit of red-hot glowing coals. Understanding that sutta requires one to understand the ‘worldview of the Buddha.’ That is when one abandons all ‘mundane views’ (micchā diṭṭhi and sakkāya diṭṭhi).
May 22, 2026
Two Vastly Different Worldviews
1. Over the past three years or so, I have written numerous posts explaining the critical role of ‘kāma saññā.’ It is built into anyone born in the ‘kāma loka‘ and forces triggering avijjā upon receiving any sensory input. Thus, in any sensory event, the Paṭicca Samuppāda process begins with ‘avijjā paccayā saṅkhāra.’
- Another way to say that is: We don’t experience the external world as it really is. For example, we think we see ‘colorful objects,’ but no object in the external world has ‘color.’ We think there are ‘tasty foods,’ but no food has any intrinsic ‘taste.’ All of our sense faculties internally generate those ‘false perceptions.’
- Neuroscientists and philosophers have known that for over 30 years. See “The Illusion of Perception (Saññā) – It Is Scientific Consensus.” However, they are not worried about it because they believe evolution has made our physical bodies generate that ‘false perception’ (‘perception’ is the English word for ‘saññā‘).
- We have been fooled by those ‘built-in false perceptions’ in the beginningless rebirth process, so that it is virtually impossible not to believe in those ‘false perceptions.’ Of course, modern science does not believe in rebirth, so their explanation or their ‘worldview’ is entirely different.
- This is why the first stage of Ānāpānasati requires ‘seeing with wisdom and grasping Buddha’s worldview (āna) and rejecting all mundane views (āpāna), including the ‘evolutionary theory’ pursued by science. See “Ānāpāna – Adopting Buddha’s Worldview and Discarding ‘Mundane Views’.”
Which Worldview Is Correct?
2. Both worldviews acknowledge that life would be impossible if not for those ‘built-in false perceptions’ (‘kāma saññā‘). See “Human Life is Unlivable in a ‘Colorless’ World.”
- Modern science says that our physical bodies have evolved to produce such ‘false perceptions.’
- The Buddha taught that such ‘false perceptions’ are built into our physical and mental bodies via Paṭicca Samuppāda.
- One must first decide which of the two ways correctly explains how ‘color perception’ appeared. Did it evolve over billions of years as modern science proposes, or is it “built differently in different living beings based on their gati”?
- That second process operates via Paṭicca Samuppāda. For example, humans who have better moral gati but crave sensual pleasure are born with sense faculties to ‘enjoy life’ with colorful, tasteful… sensory experiences, while most animals do not ‘enjoy such pleasures’ because of the immoral gati that led to their births.
Problems With the Theory of Evolution
3. As I have explained, the theory of evolution rests on the critical premise that thoughts arise in the brain. When the brain (i.e., the physical body) dies, that lifeform ends. Death is the absolute end of life. The ‘evolution of species’ propagates via random mutations in the DNA. If someone bases their argument on the ‘theory of evolution,’ I am not going to argue with them. I can only say that one must first get rid of that ‘wrong worldview’ to follow the Buddha’s teachings. However, that is for each person to decide.
- Regarding the choice between those two possibilities, I can also point to evidence that thoughts can not arise in the brain. This is the main obstacle facing advocates of Darwin’s theory of evolution. They cannot explain how thoughts can arise in the brain, which is made of inert atoms/molecules. It is called the “hard problem of consciousness.” They also use the term ‘qualia’ to refer to ‘(false) perceptions.’ They face the same problem of explaining ‘qualia’ as with explaining the “hard problem of consciousness.” Both are rooted in explaining how those mental aspects can arise in a brain made of inert atoms and molecules!
- There are also two other pieces of evidence against Darwin’s theory (same as the proposition that thoughts/perceptions arise in the brain), and those are rebirth accounts (“Evidence for Rebirth“) and Near-Death Experiences (NDE): “Near-Death Experiences (NDE): Brain Is Not the Mind.”
Understanding Saññā Is Critical
4. Over many hundreds of years, the critical concept of ‘saññā‘ has been disregarded even in Theravāda Buddhism. It has been interpreted as merely perceiving things that actually exist in the external world. For example, all translators of the Mahāvedalla Sutta incorrectly interpret the verses there, assuming that colors actually exist in the world. They do not understand the differences among the words sañjānātī, vijānāti, and pajānāti. see “Mahāvedalla Sutta – Sañjānātī, Vijānāti, Pajānāti.”
- Over the past three years or so, I have tried to explain the concept of ‘saññā‘ as described in the suttās of the Tipiṭaka, and its role in inducing ‘kāma saññā‘ in anyone born with a human body (including Arahants). I have collected those posts in the “Buddha Dhamma” section for easy access.
- However, I realize that it is not easy to grasp this ‘novel concept’ which has been overlooked for hundreds of years. So, I thought of taking a slightly different approach.
- The “Dukkhadhamma Sutta (SN 35.244)” is a short sutta that unambiguously states in no uncertain terms the dangers of attaching to sensual pleasures. Now, I need to explain why that is so, as the Buddha explained. It is all in those past posts in the “Buddha Dhamma” section, but I will try a somewhat different approach for those who are having difficulty in understanding them.
- I will start a new “Buddha Dhamma – Systematic” section to explain how such ‘false perceptions’ arise via our own actions, extending the rebirth process into the future. That is why enjoying sensual pleasures is like willingly jumping into a pit of red-hot glowing coals. It is analogous to the demise of moths attracted to a light.
Translation of the Dukkhadhamma Sutta
5. The following is my translation of the “Dukkhadhamma Sutta (SN 35.244).” The link at Sutta Central includes the Pāli version and their English translation.
- This short sutta directly conveys Buddha’s primary message: sensual pleasures (kāma assāda) are not only illusions but also are dangerous. Because based on such ‘mind-made kāma assāda,’ people engage in immoral deeds and are reborn in the apāyās.
- That is why a Noble Person would avoid sensual pleasures in the same way that they would avoid being thrown into a pit of glowing coals. Both lead to unimaginable suffering.
- I have avoided being so direct, but it seems the message would not be understood unless stated in direct terms, without any ambiguity. This short sutta delivers that message.
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Dukkhadhamma Sutta (SN 35.244)
@marker 1.1: “Bhikkus, when a bhikkhu truly understands the origin and stopping of suffering (Noble Truth of Suffering), then they have seen sensual pleasures in such a way that they will have no underlying tendency to seek sensual pleasures.“
“And they have awakened to a way of conduct and a way of living such that, when they live in that way, immoral qualities of greed (abhijjhā) and displeasure (domanassa) do not arise and overwhelm them.”
@marker 2.1: And how would a bhikkhu truly understand the origin and stopping of all things that lead to suffering?
‘They understand the true nature of rupa, the origin of rupa, and the stopping of the arising of rupa in the mind. They understand the true nature of vedanā …saññā …saṅkhārā …viññāṇa, the origin of viññāṇa, and the stopping of the arising of viññāṇa.”
(Note that rupa does not refer to ‘external rupa‘ that exists in the external world, but those that arise in the mind when one experiences an external rupa. There is a critical distinction. Any external rupa does not have color, taste, smell, etc. Only a ‘mind-made rupa‘ has those additional ‘made-up qualities.’ See “Colors Are Mind-Made (Due to Kāma Saññā).”)
“That’s how a bhikkhu truly understands the origin and stopping of the arising of all things that lead to suffering.”
@marker 3.1: And how has a bhikkhu seen sensual pleasures (kāma or kāma assāda) in such a way that they have no underlying tendency for craving sensual pleasures?
“Suppose there was a pit of glowing coals deeper than a man’s height, filled with red-hot glowing coals. Then a person would come along who wants to live and does not want to die, who wants to be happy and wants to avoid pain. Suppose two strong men would grab each arm of that man and drag him towards the pit of glowing coals. He will struggle to be freed from them and will want to run away from the pit of glowing coals. For that person knows, ‘If I fall in that pit of glowing coals, that will result in deadly pain and death.’
In the same way, when a bhikkhu has seen that sensual pleasures are like a pit of glowing coals, they have no desire to seek sensual pleasures.“
@marker 4.1: And how would a bhikkhu who has understood that live his life?
“Suppose a person were to enter a forest full of thorns. He would have thorns before him and behind him, to his left and right, below and above. So he would proceed very slowly and mindfully, avoiding being scraped by those thorns.
Whatever in the world that seems nice and pleasant (giving rise to mind-made pleasures) is called a thorn in the training of the Noble Ones. Understanding that sensual pleasures are like thorns, they should make an effort to avoid them.” (This is ‘indriya saṁvara‘ in Buddha’s teachings.)
@marker 5.1: And how is someone unrestrained, i.e., does not have ‘indriya saṁvara‘?
“Take a bhikkhu who sees a sight with the eyes. If it’s pleasant, they hold on to it, but if it’s unpleasant, they dislike it. (They do not understand that such a like/dislike is automatically triggered by the ‘kāma saññā.’ ) They let their minds run away, as it keeps generating more ‘sense of pleasure/anger’ that can grow to high levels of ‘mind-made joy or anger.’
That is because they do not understand how that kāma saññā was triggered, and how it automatically forced the mind to attach to it. They do not understand the true nature of such mind-made pleasures (tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti).“
(This triggering of kāma saññā with any sensory input only generates a ‘slight liking’ or ‘manāpa‘ initially. The intense feeling of ‘joy’ a puthujjana may experience is totally mind-made. An Arahant would only feel that initial ‘slight liking.’ Thus, kāma assāda in a puthujjana is fully mind-made. It is critical to understand that: “Kāma Assāda and Pain Are Mostly Mind-Made.” )
Then that verse is repeated for the other five senses: sound with the ears, smell with the nose, taste with the tongue, touch with the body, and memory with the mind. A puthujjana without ‘indriya saṁvara‘ would attach to all those, thinking those are ‘real pleasures.’
This is how a puthujjana lacks ‘indriya saṁvara.‘
@marker 6.1: And how would someone have ‘indriya saṁvara‘?
“Take a bhikkhu who sees a sight with the eyes. If it’s pleasant, they do not hold on to it, but if it’s unpleasant, they do not dislike it. (They do understand that such a like/dislike is automatically triggered by the ‘kāma saññā.’ ) They DO NOT let their minds run away, to keep generating more ‘sense of pleasure/anger’ that can grow to high levels of ‘mind-made joy or anger.’“
Then that verse is repeated for the other five senses: sound with the ears, smell with the nose, taste with the tongue, touch with the body, and memory with the mind.
“This is how a Noble Person (one with a magga phala) would have ‘indriya saṁvara.‘“
@marker 7.1: “However, while that bhikkhu is conducting themselves and living in this way, it is possible that immoral thoughts arise every so often due to loss of mindfulness. They establish mindfulness without delay and quickly eliminate those undesired thoughts.”
@marker 8.1: “How fast they must get rid of such thoughts can be indicated by the following analogy. Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. Those water drops quickly evaporate.
In the same way, perhaps while that bhikkhu is conducting themselves and living in indriya saṁvara, unskillful thoughts arise every so often due to loss of mindfulness. They quickly give up and get rid of such thoughts.
This is how a Bhikkhu has awakened to indriya saṁvara, do not let sensory distractions overwhelm them.” (Note: This is how a Sotāpanna cultivates Satipaṭṭhāna. Once it is completed, they attain Arahanthood. After that, an Arahant‘s mind automatically stops any attachment to any sensory input.)
@marker 8.4: “While that bhikkhu conducts themselves in this way and lives in this way, others (like their relatives or family) would try to entice them back to the ‘householder life’, saying, ‘Come, return to the householder life, enjoy life’s pleasures and wealth!’
But it is quite impossible for a bhikkhu (with a magga phala) who conducts themselves in this way and lives in this way to resign the training and return to a lesser householder life.”
@marker 9.1: “That can be explained with the following analogy. Suppose that, although the Ganges river flows to the east, a large crowd were to come along with spades and other tools, saying: ‘We’ll make this Ganges river flow to the west!’
What do you think, bhikkhus? Would they still succeed?
No, Bhante.
Why is that?
The river Ganges flows eastward. It is not easy to make it flow westward. That large crowd will eventually get frustrated and give up that effort.
In the same way, that bhikkhu conducts himself in this way and stays away from sensual pleasures only because he has understood that they are devoid of any value and are mind-made illusions.’ It is impossible to reverse that understanding.
So it’s impossible for them to return to a lesser, householder life.”
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Pleasure and Pain Are Mind-Made
6. I have explained the following in the recent post “Kāma Assāda and Pain Are Mostly Mind-Made.”
- Anyone born with a human body would automatically experience that ‘kāma saññā‘, providing a subtle ‘sense of liking’ for some sensory inputs. The Buddha called it ‘manāpa.’ See “Nibbānadhātu Sutta (Iti 44).“
- An Arahant also feels a subtle ‘sense of liking,’ but their minds do not attach to it; as a result, that initial ‘sense of liking’ does not grow into an intense feeling of ‘pleasure’ in their minds.
- On the other hand, a puthujjana‘s mind attaches automatically to that initial ‘sense of liking’ (due to the ‘kāma rāga saṁyojana‘), and that attachment intensifies in many steps; with each increase in attachment, the ‘mind-made vedanā‘ (samphassa-jā-vedanā) also grows. Thus, for certain sensory inputs, it can lead to an ‘intense feeling of joy’ in a puthujjana.
- That is what induces a puthujjana to engage in immoral deeds to seek more of such ‘pleasures’ and accumulate kammic energies that can lead to rebirths in the apāyās.
7. Some other sensory inputs trigger ‘kāma saññā‘ to provide a subtle ‘sense of dislike.’ The Buddha called it ‘amanāpa.’
- That can lead to an intense feeling of ‘dukha vedanā‘ in a puthujjana, while an Arahant‘s mind remains at the amanāpa stage; see “Nibbānadhātu Sutta (Iti 44).“ I discussed that sutta in “Assāda (Sense Pleasure) Experienced Is Mostly Mind-Made.”
- In the “Kakacūpama Sutta (MN 21),” the Buddha provides a simile for an extreme situation for an Arahant. An Arahant can bear it if two bandits tie him up and start cutting his limbs one by one with a saw. See #12 of “Kāma Assāda and Pain Are Mostly Mind-Made.”
The Gradual ‘Intensification’ of Pleasure/Pain
8. Let me go through the major steps (there are many minor steps; see, for example, “Growth of Pañcupādānakkhandha – ‘Anusotagāmi’“) of mind contamination triggered by the ‘kāma saññā.’ Let us consider a specific case of tasting honey.
- Anyone born with a human body (including Arahants) automatically gets the ‘kāma saññā.’ Thus, the Arahant gets the ‘honey saññā.‘ That means he recognizes he is tasting honey. However, only a slight liking (manāpa) arises in his mind. Since his mind has fully comprehended the ‘true nature’ of that saññā, his mind does not attach to it, and does not start a Paticca Samuppada cycle with “avijjā paccaya saṅkhāra.’
- That is exactly what happens in the case of an Anāgāmi, too. That first step of ‘avijjā generation’ is triggered by ‘kāma rāga saṁyojana.’ Since an Anāgāmi or an Arahant has eliminated kāma rāga saṁyojana, their minds are automatically prevented from attaching to any sensory input in the ‘kāma loka.’
- Now, consider a Sotāpanna tasting honey. His mind would also first generate the ‘honey saññā.‘ Since he has not eliminated the kāma rāga saṁyojana, his mind WILL attach to the ‘honey saññā,‘ i.e., attach to the taste of honey.’ With that attachment, the mind will also expand the initial slight liking (manāpa) to a bit more intense ‘sense of pleasure.’ However, since he has eliminated the three diṭṭhi saṁyojana, the mind will not be fully contaminated, and the ‘sense of pleasure’ does not increase beyond a certain point. Thus, he attaches only via ‘kāma rāga.‘
- Finally, a puthujjana‘s mind would be fully contaminated. Since he still has even the three diṭṭhi saṁyojana, he attaches with ‘wrong views’ in addition to attaching with ‘kāma rāga‘. That will also increase the ‘sense of pleasure’ felt. Thus, a puthujjana would experience the ‘maximum taste of honey.’
9. This is why ‘kāma saññā‘ plays the key role of ‘triggering the initial attachment’ with avijjā.
- A puthujjana born with a human body will ALWAYS attach to any sense input in the ‘kāma loka.’ That initial attachment is determined ONLY by whether the kāma rāga saṁyojana is present.
- Since anyone below the Anāgāmi stage (puthujjana, Sotāpanna, Sakadāgāmi) has not eliminated the kāma-rāga saṁyojana, their minds would ALWAYS go through the first attachment.
- The subsequent further mind contamination is maximum for a puthujjana, less for a Sotāpanna, and even less for a Sakadāgāmi.
- Correspondingly, the ‘sense of mind-made pleasure’ also decreases from a puthujjana to a Sotāpanna to a Sakadāgāmi.
- Of course, it works the other way, too. The ‘sense of mind-made pain’ is also maximum for a puthujjana.
Sequence of Kamma Generation
10. Note that those initial steps in the attachment will happen within a split second within the ‘purāna kamma‘ stage. If the mind gets to the ‘nava kamma‘ stage, one would engage in further actions (over longer times) to ‘enhance that initial mind-made pleasure’ generated in the ‘purāna kamma‘ stage. See “Purāna and Nava Kamma – Sequence of Kamma Generation.”
- An Arahant or an Anāgāmi would not attach with avijjā, and they would not have any additional ‘mind-made pleasure’ beyond the initial slight liking (manāpa). Their minds do not even enter the ‘purāna kamma‘ stage.
- This was explained in “Kāma Assāda and Pain Are Mostly Mind-Made.”
- I will explain that ‘chain of events’ where ‘manāpa/amanāpa’ (or a sense of ‘like/dislike’) grows into ‘intense pleasure/pain’ in a puthujjana in detail in the upcoming posts in the “Buddha Dhamma – Systematic” section.
- Only a Buddha can discover that chain of events occurring within a split second within the ‘purāna kamma‘ stage.
