The Buddha explains how to rein in the mind when desire, passion, aversion, illusion, or repulsion arises in regard to the six sense bases using the simile of a watchman and an ox and the simile of a lute.

SN 35.246 Vīṇopama sutta - Simile of the Lute

“Bhikkhus, if in any bhikkhu or bhikkhunī, |desire::intention, wish, impulse, interest [chanda]| or |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| or |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| or |illusion::delusion, hallucination, misapprehension, distorted view; that which fuels further confusion and doubt [moha]| or |aversion::mental resistance, irritation, conflict [paṭigha]| arises in regard to |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye, they should |rein in::restrain, hold in check [nivāraya]| their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by |virtuous persons::good persons, persons of integrity, arahants, awakened beings [sappurisā]|. This is not befitting for you.’ In this way, the mind should be reined in with regard to forms cognizable by the eye.

Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to sounds cognizable by the ear.

Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to odors cognizable by the nose.

Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to tastes cognizable by the tongue.

Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to tangibles cognizable by the body.

Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| cognizable by the mind, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to mental objects cognizable by the mind.

Suppose, bhikkhus, that the field crops have ripened and the watchman is |negligent::inattentive, careless, intoxicated [pamāda]|. If an ox fond of crops enters the field, he might indulge himself as much as he likes.

So too, bhikkhus, the uninstructed ordinary person who acts without restraint over the |six sense bases::fields of experience, fields of sense impression [phassāyatana]| indulges themselves as much as they like in the five cords of sensual pleasure.

Suppose, bhikkhus, that the field crops have ripened and the watchman is |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|. If an ox fond of crops enters the field, the watchman would seize it by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. This might happen a second time ... and a third time, where the watchman would seize it by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. Thus that ox fond of crops, whether he has gone to the village or the forest, whether he is accustomed to standing or to sitting, remembering the previous beating he got from the staff, would not enter that field again.

So too, bhikkhus, when a bhikkhu’s mind has been subdued, well subdued, in regard to the six sense bases, it then becomes internally steady, calmed, unified, and |collected::composed, stable [samādhiyati]|.

Suppose, bhikkhus, there was a king or a royal minister who had never before heard the sound of a lute. If he were to hear the sound of a lute, he might say: ‘Good man, what is making this sound — so enticing, so delightful, so intoxicating, so enchanting, so captivating?’

Then someone might say to him: ‘Sir, this is called a lute, and it is from this that such an enticing, delightful, intoxicating, enchanting, and captivating sound arises.’

He might then say: ‘Go, man, bring me that lute.’

They would bring him that lute to him. Then they would say to him: ‘Venerable sir, this is that very lute from which such an enticing, delightful, intoxicating, enchanting, and captivating sound arises.’

The king might then say: ‘Enough of this lute for me, sirs! Just bring me that sound instead.’

Then they would say to him: ‘This lute, venerable sir, consists of numerous components, of a great many components, and it gives off a sound when it is played upon with its numerous components; that is, in dependence on the soundbox, the sound board, the neck, the headstock, the strings, the plectrum, and the proper effort of a person. So it is, venerable sir, that this lute consisting of numerous components, of a great many components, gives off a sound when it is played upon with its numerous components.’

He would then split that lute into ten or even a hundred pieces. After splitting it into ten or a hundred pieces, he would break it down into splinters. After breaking it into splinters, he would burn it in the fire. After burning it in the fire, he would reduce it to ashes. After reducing it to ashes, he would either scatter it into the great wind or let it be washed away by a swift-flowing river.

He might then say: ‘Indeed, this so-called lute does not truly exist! And yet, people here are excessively negligent and deluded about something that is merely called a lute.’

So too, bhikkhus, a bhikkhu investigates |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| as far as the range of form extends, he investigates |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| as far as the range of felt experiences extends, he investigates |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| as far as the range of perception extends, he investigates |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| as far as the range of intentional constructs extends, and investigates |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| as far as the range of consciousness extends. As he investigates form as far as its range extends, investigates felt experiences as far as its range extends, investigates perception as far as its range extends, investigates intentional constructs as far as its range extends, and investigates consciousness as far as its range extends, whatever notions of ‘I’ or ‘mine’ or ‘I am’ had occurred to him before no longer occur to him.

Last updated on July 13, 2025

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