(1) "Kāmā bhikkhave veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāmiṇī paṭipadā veditabbāti iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttanti.
 "'Sensuality should be known. The cause by which sensuality comes into play... The diversity in sensuality... The result of sensuality... The cessation of sensuality... The path of practice for the cessation of sensuality should be known.' Thus it has been said. In reference to what was it said?
Pañcime bhikkhave kāmaguṇā: cakkhuviññeyyā rūpā iṭṭhā kantāmanāpā piyarūpā kāmūpasaṃhitā rajaniyā. Sotaviññeyyā saddāiṭṭhā kantāmanāpā piya saddā kāmupasaṃhitā rajanīyā. Ghānaviññeyyā gandhā iṭṭhā kantāmanāpā piya kandhā kāmūpasaṃhitā rajaniyā. Jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarasā kāmupasaṃhitā rajaniyā. Kāyaviññeyyā phoṭṭhabbā iṭṭhā kantāmanāpā piyarūpā kāmupasaṃhitā rajaniyā. Apica kho bhikkhave nete kāmā, kāmaguṇā nāmete ariyassa vinaye vuccanti.
"There are these five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing; sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.
Saṅkapparāgo purisassa kāmo
Nete kāmā yāni citrāni loke,
Saṅkapparāgo purisassa kāmo
Tiṭṭhanti citrāni tatheva loke,
Athettha dhīrā vinayanti chandanti.
The passion for his resolves is a man's sensuality,
not the beautiful sensual pleasures found in the world.
The passion for his resolves is a man's sensuality.
The beauties remain as they are in the world,
while the wise, in this regard, subdue their desire.
Katamo ca bhikkhave kāmānaṃ nidānasambhavo: phasso bhikkhave kāmānaṃ nidāna sambhavo.
"And what is the cause by which sensuality comes into play? Contact is the cause by which sensuality comes into play.
Katamā ca bhikkhave kāmānaṃ vemattatā: añño bhikkhave kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṃ vuccati bhikkhave kāmānaṃ vemattatā.
"And what is the diversity in sensuality? Sensuality with regard to forms is one thing, sensuality with regard to sounds is another, sensuality with regard to aromas is another, sensuality with regard to flavors is another, sensuality with regard to tactile sensations is another. This is called the diversity in sensuality.
Katamo ca bhikkhave kāmānaṃ vipāko: yaṃ kho bhikkhave kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati bhikkhave kāmānaṃ vipāko.
"And what is the result of sensuality? One who wants sensuality produces a corresponding state of existence, on the side of merit or demerit. This is called the result of sensuality.
Katamo ca bhikkhave kāmanirodho: phassanirodho bhikkhave kāmanirodho.
Ayameva ariyo āṭṭhaṅgiko: maggo kāmanirodhagāminī paṭipadā. Seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammā ājīvo sammāyāmo sammāsati sammāsamādhi.
"And what is the cessation of sensuality? From the cessation of contact is the cessation of sensuality; and just this noble eightfold path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration — is the way leading to the cessation of sensuality.http://www.accesstoinsight.org/tipitaka/an/an06/an06.063.than.html