'vivicc’eva kÄmehi' of first jhana = seclusion from sensuality,
seclusion from desire for sensual pleasure,
seclusion from desire for sensual pleasure objects.
Surveying
every reference of first jhana formula in the suttas, you can verify it yourself. Whenever first jhana occurs in a gradual samadhi training sequence, the kama/kamehi being referenced will also be explicitly explained prior to first jhana formula in the form of:
1. kÄma sankappo or kÄma vitakka, desire of sensual pleasure in opposition to nekkhamma sankappo/vitakka (renunciations thoughts and resolves).
(AN 6.73, AN 6.74, AN 6.75).
2.
5kg = panca kÄma-guį¹Ä = 5 sensuality strings
3. kÄmacchanda, the first of the
5niv⛅ = paƱca nÄ«varaį¹Ä = 5 hindrances
4. kÄma, raga, or lobha of the
3am šš±= 3 a-kusala mulani = 3 un-skillful roots, The Unholy Trinity, aka 3 aggi š„(fire)
⛔ Athough kÄma in some contexts in Theravada scripture (not sure if it occurs in EBT?) can mean objects of the 5 senses, rather than desire for sensual pleasure objects, in first jhana context, this is never the case. Even in Abhidhamma Vibhanga.
AN 6.63 explains that in EBT, kÄmÄ specifically means #1 and #2 from above
kÄma (sensual pleasures) is slurped from
AN 6.63Standard EBT Definitions. EBT = Early Buddhist Texts.
and equated with
STED → 5kg kÄma-guį¹Ä
and this most important explicit explanation of that in the context of EBT and first jhana
...kÄyaviƱƱeyyÄ phoį¹į¹habbÄ iį¹į¹hÄ kantÄ manÄpÄ piyarÅ«pÄ kÄmÅ«pasaį¹hitÄ rajanÄ«yÄ.
| ...Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. |
Api ca kho, bhikkhave, nete kÄmÄ kÄmaguį¹Ä nÄmete ariyassa vinaye vuccanti—
| However, these are not sensual pleasures. In the training of the noble one they’re called ‘kinds of sensual stimulation’. |
| |
| |
Saį¹
kappa-rÄgo purisassa kÄmo,
| Greedy intention is a person’s sensual pleasure. |
Nete kÄmÄ yÄni citrÄni loke;
| The world’s pretty things aren’t sensual pleasures. |
Saį¹
kapparÄgo purisassa kÄmo,
| Greedy intention is a person’s sensual pleasure. |
Tiį¹į¹hanti citrÄni tatheva loke;
| The world’s pretty things stay just as they are, |
Athettha dhÄ«rÄ vinayanti chandanti.
| but a wise one removes desire for them. |
Viveka, vivicc'eva means:
Secluded. Specifically in this context, secluded from sensuality, sensual pleasure and desire for them. There can be both mental and physical seclusion, but by far the only one that matters in the end, is mental seclusion from sensuality based on wisdom.
Where physical seclusion may be implied in the EBT, would be in passages such as MN 150, where the physical seclusion is meant as a preliminary training aid to develop the samadhi and practice.
⛔ It absolutely never means the 5 senses of the body are shut off, that one has entered an arupa/formless attainment as late Theravada Abhidhamma such as Vism. claims (in contradiction to EBT and even early Abhidhamma).
(MN 150):
te Äyasmanto araƱƱavanapatthÄni pantÄni senÄsanÄni
paį¹isevanti. Natthi kho pana tattha tathÄrÅ«pÄ cakkhuviƱƱeyyÄ rÅ«pÄ ye
disvÄ disvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ sotaviƱƱeyyÄ
saddÄ ye sutvÄ sutvÄ abhirameyyuį¹, natthi kho pana tattha tathÄrÅ«pÄ
ghÄnaviƱƱeyyÄ gandhÄ ye ghÄyitvÄ ghÄyitvÄ abhirameyyuį¹, natthi kho pana
tattha tathÄrÅ«pÄ jivhÄviƱƱeyyÄ rasÄ ye sÄyitvÄ sÄyitvÄ abhirameyyuį¹,
natthi kho pana tattha tathÄrÅ«pÄ kÄyaviƱƱeyyÄ phoį¹į¹habbÄ ye phusitvÄ
phusitvÄ abhirameyyuį¹.
[T]hose venerable ones resort to remote
jungle-thicket resting places in the forest. For there are no forms
cognizable by the eye there of a kind that they could look at and
delight in. There are no sounds cognizable by the ear there of a kind
that they could listen to and delight in. There are no odors cognizable
by the nose there of a kind that they could smell and delight in. There
are no flavors cognizable by the tongue there of a kind that they could
taste and delight in. There are no tactual objects cognizable by the
body there of a kind that they could touch and delight in.
STED 1st JhÄna
š«š vivicc’eva kÄmehi
| š«š Quite-withdrawn (from) sensuality, |
š«š vivicca a-kusalehi dhammehi
| š«š withdrawn (from) un-skillful Dhamma [teachings & qualities], |
(V&Vš) sa-vitakkaį¹ sa-vicÄraį¹
| (V&Vš) With-directed-thought, with-evaluation, |
šš viveka-jaį¹ pÄ«ti-sukhaį¹
| šš withdrawal-born rapture-&-pleasure, |
š paį¹hamaį¹ jhÄnaį¹ upasampajja viharati.
| š first JhÄna (he) enters, dwells. |
STED 5kg: kÄma-guį¹Ä
STED 5kg: sensuality-strings
paƱc'-ime, bhikkhave,
| (There are) five-of-these, ***********, |
kÄma-guį¹Ä.
| sensuality-strings. |
katame paƱca?
| Which five? |
| |
(1) cakkhu-viƱƱeyyÄ rÅ«pÄ
| (1) Eye-cognizable forms - |
iį¹į¹hÄ kantÄ manÄpÄ piya-rÅ«pÄ
| agreeable, pleasing, charming, endearing-form, |
kÄm-Å«pasaį¹hitÄ rajanÄ«yÄ
| sensual-desire--(it)-fosters, lust-it-provokes. |
(2) sota-viƱƱeyyÄ saddÄ
| (2) Ear-cognizable sounds - … |
(3) ghÄna-viƱƱeyyÄ gandhÄ
| (3) Nose-cognizable aromas - … |
(4) jivhÄ-viƱƱeyyÄ rasÄ
| (4)Tongue-cognizable flavors - … |
(5) kÄya-viƱƱeyyÄ phoį¹į¹habbÄ
| (5) body-cognizable tactile-sensations - |
iį¹į¹hÄ kantÄ manÄpÄ piya-rÅ«pÄ
| agreeable, pleasing, charming, endearing-form, |
kÄm-Å«pasaį¹hitÄ rajanÄ«yÄ
| sensual-desire--(it)-fosters, lust-it-provokes. |
| |
| |
STED 5niv: nÄ«varaį¹Ä
STED 5niv: hindrances
♦ 219. “paƱc-ime, bhikkhave,
| (there are) "Five-(of)-these, *********, |
Ävaraį¹Ä nÄ«varaį¹Ä
| obstructions, hindrances, |
cetaso upakkilesÄ
| mental corruptions, |
paƱƱÄya dub-balÄ«-karaį¹Ä.
| wisdom weakeners. |
katame paƱca?
| which five? |
kÄmac-chando, bhikkhave,
| 1. sensual desire, monks, |
Ävaraį¹o nÄ«varaį¹o
| (is an) obstruction, (a) hindrance, |
cetaso upakkileso
| (a) mental corruption, |
paƱƱÄya dubbalÄ«karaį¹o.
| (a) wisdom-weakener. |
byÄpÄdo, bhikkhave, …
| 2. ill-will, monks, … |
Thina-middhaį¹, bhikkhave, …
| 3. sloth-(and)-torpor, monks, … |
Uddhacca-kukkuccaį¹, bhikkhave, …
| 4. restlessness-(and)-remorse, monks, … |
vicikicchÄ, bhikkhave,
| 5. doubt, monks, |
Ävaraį¹Ä nÄ«varaį¹Ä
| (is an) obstruction, (a) hindrance, |
cetaso upakkilesÄ
| (a) mental corruption, |
paƱƱÄya dubbalÄ«karaį¹Ä.
| (a) wisdom-weakener. |
| |
| |
STED sammÄ-saį¹
kappo
STED right-resolve
| |
Nekkhamma-saį¹
kappo,
| Renunciation-resolve, |
A-byÄpÄda-saį¹
kappo,
| Non-ill-will-resolve, |
A-vihiį¹sÄ-saį¹
kappo —
| Non-harmfulness-resolve |
| |
(whenever you see nekkhamma, especially in jhÄna context, it's being contrasted against its akusala/unskillful opposite, kÄma, sensuality)
People often forget the š-8fold-☸ noble-eightfold-path
is a causal sequence, where thoughts of renunciation based on samma sankappo's nekkhama-sankappo, feed directly into samma samadhi's first jhana formula's "with directed thought and evaluation". For example, in first jhana, you may have the thought, "wow, I'm free of lust and 5 hindrances, and it feels GREAT!", so long as the excitement and intensity of that thought does not block kaya-passadhi (bodily pacification of 7 awakening factor sequence).
ę£č¦ zhĆØng jiĆ n |
| right-view |
ę£ęę ZhĆØng sÄ«wĆ©i |
| right-resolve |
ę£čŖ ZhĆØng yĒ |
| right-vocalization |
ę£ę„ zhĆØng yĆØ |
| right-action |
ę£å½ zhĆØng mƬng |
| right-livelihood |
ę£ē²¾é² zhĆØng jÄ«ngjƬn |
| right-effort |
ę£åæµ zhĆØngniĆ n |
| right-remembering |
ę£å® zhĆØngdƬng |
| righteous-undistractible-lucidity |
KN Iti 72: escape from kÄma is nekkhamma (right resolve’s renunciation)
KN Iti 72
♦ “tisso imÄ, bhikkhave, nissaraį¹iyÄ VAR dhÄtuyo.
| “Monks, there are these three properties for escape. |
katamÄ tisso?
| Which three? |
kÄmÄnam-etaį¹ nissaraį¹aį¹ yadidaį¹ nekkhammaį¹,
| This is the escape from sensuality: renunciation.1 |
rÅ«pÄnam-etaį¹ nissaraį¹aį¹ yadidaį¹ Äruppaį¹,
| This is the escape from form: formlessness. |
yaį¹ kho pana kiƱci bhÅ«taį¹
| And as for whatever has come into being, |
saį¹
khataį¹ paį¹iccasamuppannaį¹
| is fabricated & dependently co-arisen, |
nirodho tassa nissaraį¹aį¹ —
| the escape from that is cessation. |
imÄ kho, bhikkhave, tisso nissaraį¹iyÄ dhÄtuyo”ti.
| These are the three properties for escape.” |
| |
♦ “kÄma-nissaraį¹aį¹ ƱatvÄ,
| Knowing the escape from sensuality, |
rÅ«pÄnaƱca atikkamaį¹.
| & the overcoming of forms |
♦ sabba-saį¹
khÄra-samathaį¹,
| –ardent always– touching the stilling |
phusaį¹ ÄtÄpi sabbadÄ.
| of all fabrications: |
♦ “sa ve sammaddaso bhikkhu,
| he is a monk who’s seen rightly. |
yato tattha vimuccati.
| From that he is there released. |
♦ abhiƱƱÄ-vosito santo,
| A master of direct knowing, |
sa ve yogÄtigo munÄ«”ti.
| at peace, he is a sage gone beyond bonds. |
| First of all notice that the escape from kÄma in this passage, is renunciation/nekkhamma [sankappo |
or vitakka resolves or thoughts]. NOT going into 'rupa' avacara (rupa sphere of consciousness) or entering into an arupa samadhi where the 5 senses of the body are shut off.
There are those who mistakenly misinterpret this phrase 'vivicceva kamehi' as meaning the body disappears, that the mind becomes divorced from the 5 sense faculties, one can not move the body, feel pain, hear sounds in first jhÄna. They base that on interpreting kÄmehi as sensual pleasure objects, and that seclusion from those objects means mind separates from the physical body. This is not the case. If you look at ever single occurrence of the first jhana in the suttas, right before first jhana, it always mentions 5kg or 5niv (5 strands of sensual pleasure and/or 5 hindrances). For the mind to be divorced from the body, the Buddha has a more specific way to make that clear. See the article “rÅ«pa is not a-rÅ«pa, 4 jhÄnas operate in rÅ«pa”.
|
kÄma is frequently contrasted against 5kg in gradual training passages with first jhana. Ariya still tempted by sensuality until they attain jhanas MN 14, MN 75 (buddha, leper, life as prince). |
From studying every reference to STED 4jš formula, and examining what happens right before first jhÄna, we can see the pattern. Whenever first jhana occurs in a gradual training context, almost always what comes right before the first jhana formula is a contrast with 5kg, or 5niv (full STED above).
There are only 2 suttas in the canon titled "first jhana"
So it's worth taking a close look at what it has to say regarding 'vivicceva kamehi'.
You can click the links above to carefully study the full suttas (they're short), but in summary, the 3 wrong and right samma sankappos are contrasted against each other, and the 5 hindrances are listed. Here is a particularly important part of AN 6.73 that most people will miss. Most people will just look at it quickly and go, "ok, 5 hindrances, let's move on...", and miss this very important point:
(item #6 is method 2 of MN 20, i.e. first jhana purifying itself to qualify for 2nd jhana)
| |
Cha, bhikkhave, dhamme pahÄya bhabbo paį¹hamaį¹ jhÄnaį¹ upasampajja viharituį¹.
| But after giving up these six [bad] dharmas you can enter and remain in the first jhÄna. |
Katame cha?
| What six? |
KÄma-c-chandaį¹,
| 1. Desire for sensual pleasures, |
byÄpÄdaį¹,
| 2. ill will, |
thina-middhaį¹,
| 3. dullness and drowsiness, |
uddhacca-kukkuccaį¹,
| 4. restlessness and remorse, |
vicikicchaį¹,
| 5. doubt, |
kÄmesu kho panassa ÄdÄ«navo
| 6. And the drawbacks of sensual pleasures |
na yathÄ-bhÅ«taį¹ samma-p-paƱƱÄya su-diį¹į¹ho hoti.
| have not been {well-seen}, as-they-actually-are, (with) right-discernment. |
| |
Ime kho, bhikkhave, cha dhamme pahÄya bhabbo
| After giving up these six [bad] dharmas |
paį¹hamaį¹ jhÄnaį¹ upasampajja viharitun”ti.
| you can enter and remain in the first jhÄna.” |
The sixth item is method #2 from MN 20, the type of skillful thoughts we think to purify our mind, our view, to properly learn to notice, acknowledge, and gain an intuitive understanding that lust, passion, sensual thoughts are dangerous, lead directly to dukkha. And their skillful kusala opposite, 'nekkhama' thoughts of renunciation, lead to and feed the fire of first jhana. Vitakka thoughts have a crucial role in first jhana. They're like the kindling used to stoke and build up a fire before it's a big blaze and can sustain itself. It's a critical part of gradual samadhi training, before one has learned the skill of entering into samadhi directly by pacification (passaddhi-sam-bojjhanga).
So to destroy the meaning of vitakka (thinking) in first jhana, as Vism. and Ajahn Brahm do, is doing great harm to Buddhism. In the EBT, samatha and vipassana in jhana are conjoined, not separate entities to be practiced at different stages independently of each other, as the passage above clearly shows.
is the earliest Theravada 4 jhana formula gloss. It agrees completely with the pure EBT passages quoted above.
(first paragraph 72. talks about tÄ«į¹i akusala-mÅ«lÄni (3 unskillful roots) and 5niv (hindrances) removal.
| |
| |
♦ tattha a-lobhassa pÄripÅ«riyÄ nekkhamma-vitakkaį¹ vitakketi.
| 576. Here, for non-greed fulfillment, renunciation-thoughts (he) thinks. |
tattha a-dosassa pÄripÅ«riyÄ abyÄpÄda-vitakkaį¹ vitakketi.
| for non-hatred fulfillment, non-ill-will-thoughts (he) thinks. |
tattha a-mohassa pÄripÅ«riyÄ avihiį¹sÄ-vitakkaį¹ vitakketi.
| for non-delusion fulfillment, non-harm-thoughts (he) thinks. |
| |
tattha a-lobhassa pÄripÅ«riyÄ vivitto hoti kÄmehi.
| 577. “Here, for fulfilling non-passion he is secluded from sensual pleasures. |
tattha a-dosassa pÄripÅ«riyÄ
| Here, for fulfilling non-aggression and |
a-mohassa pÄripÅ«riyÄ ca vivitto hoti pÄpakehi akusalehi dhammehi,
| fulfilling non-delusion he is secluded from unskillful phenomena. |
savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹
| And so he enters and remains in the first jhÄna, |
paį¹hamaį¹ jhÄnaį¹ upasampajja viharati.
| which includes directed thought and evaluation, as well as joy and pleasure born of seclusion. |
| |
♦ vitakkÄti tayo vitakkÄ —
| 578. Directed thought: There are three kinds of directed thought, namely |
nekkhammavitakko
| the thought of renunciation, |
abyÄpÄdavitakko
| the thought of non-aversion, |
avihiį¹sÄvitakko.
| and the thought of harmlessness. |
| |
tattha paį¹ham-ÄbhinipÄto vitakko,
| 579. Here, directed thought is the first instance |
paį¹iladdhassa vicaraį¹aį¹ vicÄro.
| while evaluation is the evaluation of what is thereby received. |
B. Thanissaro commentary from his sutta footnotes, circa 2000 C.E.
... the Buddha defined sensuality not as the objects of the senses, but as the passion and delight that one feels for ones intentions toward such objects [ AN 6.63 ]. Although the objects of the senses are neither good nor evil per se, the act of passion and delight forms a bond on the mind, disturbing its immediate peace and ensuring its continued entrapment in the round of rebirth and redeath. Only by separating the desire from its object can one directly perceive the truth of these teachings.
Lets look at some Theravada Non EBT glosses
Te Ab Vb 10: Bojjhaį¹
ga
Te Ab Vb 12: Jhana
Vimt. Vimutti-magga
Vism. Vi-suddhi-magga
Abhidhamma Vibhanga 12 first jhana gloss
| |
“Vivicceva kÄmehi vivicca akusalehi dhammehÄ«”ti tattha katame kÄmÄ? Chando kÄmo, rÄgo kÄmo, chandarÄgo kÄmo, saį¹
kappo kÄmo, rÄgo kÄmo, saį¹
kapparÄgo kÄmo— ime vuccanti “kÄmÄ”.
| “Aloof from sense pleasures, aloof from unskilful dhammas” means: Therein what are sense pleasures? Wish is sense pleasure, lust is sense pleasure, lustful wish is sense pleasure, thought is sense pleasure, lust is sense pleasure, lustful thought is sense pleasure. These are called sense pleasures. |
| |
Tattha katame akusalÄ dhammÄ? KÄmacchando, byÄpÄdo, thinaį¹, middhaį¹, uddhaccaį¹, kukkuccaį¹, vicikicchÄ—ime vuccanti “akusalÄ dhammÄ”.
| Therein what are unskilful dhammas? Wish for sense pleasure, ill-will, sloth, torpor, distraction, remorse, doubt. These are called unskilful dhammas. |
Iti imehi ca kÄmehi imehi ca akusalehi dhammehi vivitto hoti. Tena vuccati “vivicceva kÄmehi vivicca akusalehi dhammehÄ«”ti.
| Thus from these sense pleasures and from these unskilful dhammas he is aloof. Therefore this is called “aloof from sense pleasures, aloof from unskilful dhammas”. |
conclusion: Abhidhamma agrees with EBT on what kamehi means in first jhana: lust, passion, sensual desire, etc., and not "5 sense faculties shutting off"
Vimutti-Magga (J1 gloss: vivicceva kamehi)
Q. Since separation from demeritorious states is preached and lust as a demeritorious state is already within it, why should separation from lust be separately preached?
A. Lust is conquered through emancipation. Every Buddha's teaching can remove the defilements well. “The separation from lust is renunciation'. This is the teaching of the Buddha. It is like the attainment of the first meditation, jhÄna. The thought connected with the perception of lust partakes of the state of deterioration.
Thereby lust is connected with the defilements. With the dispersion of lust all defilements disperse. Therefore, separately, the separation from lust is preached.
And again, thus is separation from lust: After gaining emancipation, a man accomplishes the separation from lust.
conclusion: vimt., which is based on canonical abhdhamma, also agrees with EBT and does not contradict it. No mention of "5 body senses shut off" here.
Visuddhi-magga
Their gloss is quite long, so will not be reproduced in this article. The latter portion of the first jhana gloss, seems to quote Abhidhamma gloss above. Prior to that, they seem to support the idea of kamehi referring to objects of sensual pleasure rather than 'desire for sensual pleasures' as the Earlier Buddhist texts, and Abhidhamma and Vimt. states. But note that it's an ADDITIONAL meaning of kamehi, not REPLACING the existing incontrovertible meaning of 'desire for sensual pleasures'.
From the Nyanatiloka's dictionary: (summarize Theravada including Vism. understanding of seclusion)
'detachment', seclusion, is according to Niddesa, of 3 kinds:
-
(1) bodily detachment (kÄya-viveka), i.e. abiding in solitude free
from alluring sensuous objects;
-
(2) mental detachment (citta-viveka),
i.e. the inner detachment from sensuous things;
-
(3) detachment from the substrata of existence (upadhi-viveka).
In the description of the 1st absorption,
-
the words "detached from sensuous things" (vivicc' eva kÄmehi) refer,
according to Vis.M. IV, to 'bodily detachment';
-
the words "detached from karmically unwholesome things" (vivicca akusalehi
dhammehi) refer to 'mental detachment';
-
the words "born of detachment" (vivekaja),
to the absence of the 5 hindrances.
Rupert Gethin glosses vivicc’ eva kÄmehi of first jhÄna
vivicc’ eva kÄmehi must mean ‘quite separated / secluded from
kÄma-s’; so the question is what are kÄma-s exactly. I don’t think kÄma
means ’sense pleasures’. Early on (e.g. already in Peį¹ and in NiddI) the
exegetical tradition explains kÄma-s
as twofold: (1) ‘desires' as affliction/defilement (kilesa-kÄma),
namely taį¹hÄ for the objects of the five senses, and (2) ‘desires’ as
the objects of those desires (vatthu-kÄma), namely the objects of the
five senses themselves (visible forms, sounds, smells,
tastes, the objects of touch). So I take vivicc’ eva kÄmehi to mean
‘quite separate/secluded from desires for the objects of the senses /
from the objects of sense-desires. That certain words in Pali/Sanskrit
can mean both the action and the object that action
is directed towards is quite common. In fact this happens in all
languages. So in English ’thought’ can mean both ’thinking’ and the
object of thinking (what is thought about); ‘attachment’ can mean both
being attached and then thing one is attached to; kÄma
in Pali is exactly like this, even though the English word ‘desire’,
which is often used to translate kÄma, is not so.
That jhÄna is separate or secluded from the objects of the five
sense is, of course, why it is rÅ«pÄvacara as opposed to kÄmÄvacara. The
attainment of jhÄna marks a radical transformation of mind.
excerpt:
- the sensuous sphere (kÄmÄvacara),
- the fine-material sphere (rÅ«pÄvacara),
- the immaterial sphere (arÅ«pÄvacara).
B. Thanissaro notes that:
I was curious about your statement that kÄma in some contexts can mean
objects of the senses. What are those contexts? Is it unequivocal that
that’s what the word kÄma means in those contexts? Margaret Cone’s Pali
dictionary does not give the meaning “sense object” under the entry for
kÄma at all.
Rupert Gethin responds:
As for Thanissaro Bhikkhu’s query, one of the contexts in which
Buddhaghosa explains that kÄma-s refer to the objects of sense-desire is
precisely the phrase vivicc’ eva kÄmehi introducing the first jhÄna. At
Vism IV.83 he cites the authority
of the Niddesa (a late canonical text, but nonetheless likely to
predate the Peį¹akopadesa) where kÄma-s are explained as objects (vatthu)
and as referring to “agreeable visible forms, etc.” and concludes (in
ĆÄį¹amoli’s translation):
[T]he words “quite secluded from sense desires” properly mean
“quite secluded from sense desires as object,” and express bodily
seclusion, while the words “secluded from unprofitable things” properly
mean “secluded from sense desires as defilement or
from all unprofitable things,” and express mental seclusion.
He elaborates on this in IV.84, before going on to say (IV.85) that
kÄma-s here can also be taken as referring to defilements (kilesa).
B. Thanissaro notes that:
I don’t see how kÄma in kÄmÄvacara has to mean sense object. Don’t the
Brahmas who live in the rÅ«pÄvacara realm see sights, hears sounds, etc.?
if they didn’t, how would Brahma Sahampati make requests of the Buddha?
my comment:
Even if Vism. is glossing kamehi to mean 'object', it seems to be adding that meaning as an addition to the main meaning of kamehi as 'defilement', rather than replacing it. In other words, for first jhana one being in an empty hut or wilderness has physical seclusion from sensual 'objects', as a bonus meaning, not a replacement meaning for kamehi as 'defilement'.
In the Chinese EBT Agamas, 'kÄmehi" translated as 5kg, agreeing with Pali EBT
Dr. William Chu says:
Five strands of sensuality is almost invariably translated as wuyu (lit.
"five desires"). In other words, the Chinese makes it clear that it is
the "desire" that is renounced, and not the "sensual stimulation" (i.e.
the sensory experience itself, as Sujato would have it) that is
renounced.
other Relevant articles
MN 111, jhana 'lite', and simile of spaceship to mars: