“Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṁ paviseyya. Tassa kusakaṇṭakā ceva pāde vijjheyyuṁ, sarapattāni ca gattāni vilekheyyuṁ. Evañhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha.
“Bhikkhus, suppose a man with wounded and festering limbs were to enter a wood of thorny reeds. To him, the Kusa thorns would prick the feet and the reed blades would slash the limbs. Thereby that man, bhikkhus, would to an even greater extent experience pain and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]|.
Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṁ: ‘ayañca so āyasmā evaṅkārī evaṁsamācāro asucigāmakaṇṭako’ti. Taṁ kaṇṭakoti iti viditvā saṁvaro ca asaṁvaro ca veditabbo.
So too, bhikkhus, some bhikkhu here, gone to the village or the forest, meets someone who reproaches him thus: ‘This venerable one, acting in such a way, behaving in such a way, is a foul village thorn.’ Having understood him thus as a ‘thorn,’ one should understand |restraint::holding back [saṁvara]| and non-restraint.
Non-restraint
Kathañca, bhikkhave, asaṁvaro hoti?
And how, bhikkhus is there non-restraint?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Here, a bhikkhu, having seen a form with the eye, |is drawn to::is inclined to, is resolved on [adhimuccati]| |agreeable forms::agreeable forms—cherished, delightful, or endearing appearances, objects, beings (such as people or animals) [piyarūpe]|, and |is repelled by::is hostile to [byāpajjati]| disagreeable forms. He dwells without having set up mindfulness of the body, |with a constricted mind::with an unwholesome mind [parittacetasa]|. And he does not understand |as it truly is::as it has come to be, in reality [yathābhūta]|, that |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]| wherein, those arisen |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities cease without remainder.
Sotena saddaṁ sutvā piyarūpe sadde adhimuccati, appiyarūpe sadde byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having heard a sound with the ear, is drawn to |agreeable sounds::agreeable sounds—cherished, delightful, or endearing sounds, noises, or voices [piyasaddā]|, and is repelled by disagreeable sounds. He dwells without having set up mindfulness of the body, with a constricted mind. And he does not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Ghānena gandhaṁ ghāyitvā piyarūpe gandhe adhimuccati, appiyarūpe gandhe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having smelled an odor with the nose, is drawn to |agreeable odors::agreeable odors—cherished, delightful, or endearing scents, fragrances, or aromas [piyagandhā]|, and is repelled by disagreeable odors. He dwells without having set up mindfulness of the body, with a constricted mind. And he does not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Jivhāya rasaṁ sāyitvā piyarūpe rase adhimuccati, appiyarūpe rase byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having tasted a flavor with the tongue, is drawn to |agreeable tastes::agreeable tastes—cherished, delightful, or endearing flavors, tastes, or sensations [piyarasā]|, and is repelled by disagreeable tastes. He dwells without having set up mindfulness of the body, with a constricted mind. And he does not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Kāyena phoṭṭhabbaṁ phusitvā piyarūpe phoṭṭhabbe adhimuccati, appiyarūpe phoṭṭhabbe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having felt a touch with the body, is drawn to |agreeable touches::agreeable touches—cherished, delightful, or endearing physical sensations, textures, or contacts [piyaphoṭṭhabbā]|, and is repelled by disagreeable touches. He dwells without having set up mindfulness of the body, with a constricted mind. And he does not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having cognized a mental object with the mind, is drawn to |agreeable mental objects::agreeable mental objects—cherished, delightful, or endearing thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, or mental images [piyadhammā]|, and is repelled by disagreeable mental objects. He dwells without having set up mindfulness of the body, with a constricted mind. And he does not understand as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṁ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṁ gahetvā daḷhāya rajjuyā bandheyya. Siṅgālaṁ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṁ karitvā ossajjeyya.
Suppose, bhikkhus, a man would catch six animals—with different domains and different feeding grounds—and tie them by a strong rope. He would take a snake and bind it with a strong rope. He would take a crocodile and bind it with a strong rope. He would take a bird and bind it with a strong rope. He would take a dog and bind it with a strong rope. He would take a jackal and bind it with a strong rope. He would take a monkey and bind it with a strong rope. Having done so, he would tie the ropes together with a knot in the middle and let the animals go.
Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ—ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṁ pāṇakānaṁ balavataro assa tassa te anuvatteyyuṁ, anuvidhāyeyyuṁ vasaṁ gaccheyyuṁ.
Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking, ‘Let me enter an anthill.’ The crocodile would pull another way, thinking, ‘Let me enter the water.’ The bird would pull another way, thinking, ‘Let me fly up into the sky.’ The dog would pull another way, thinking, ‘Let me enter a village.’ The jackal would pull another way, thinking, ‘Let me enter a charnel ground.’ The monkey would pull another way, thinking, ‘Let me enter a forest.’ Now when these six animals become worn out and fatigued, they would be dominated by the one among them that was strongest; they would submit to it and come under its control.
Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṁ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti, sotaṁ āviñchati manāpiyesu saddesu, amanāpiyā saddā paṭikūlā honti, ghānaṁ āviñchati manāpiyesu gandhesu, amanāpiyā gandhā paṭikūlā honti, jivhā āviñchati manāpiyesu rasesu, amanāpiyā rasā paṭikūlā honti, kāyo āviñchati manāpiyesu phoṭṭhabbesu, amanāpiyā phoṭṭhabbā paṭikūlā honti, mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti.
So too, bhikkhus, when a bhikkhu has not |cultivated::developed [bhāvita]| and frequently practiced mindfulness directed to the body, his eye pulls in the direction of agreeable forms, and he is repelled by disagreeable forms. His ear pulls in the direction of agreeable sounds, and he is repelled by disagreeable sounds. His nose pulls in the direction of agreeable odors, and he is repelled by disagreeable odors. His tongue pulls in the direction of agreeable tastes, and he is repelled by disagreeable tastes. His body pulls in the direction of agreeable touches, and he is repelled by disagreeable touches. His mind pulls in the direction of agreeable mental objects, and he is repelled by disagreeable mental objects.
Evaṁ kho, bhikkhave, asaṁvaro hoti.
It is in this way, bhikkhus, that there is non-restraint.
Restraint
Kathañca, bhikkhave, saṁvaro hoti?
And how, bhikkhus, is there restraint?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Here, a bhikkhu, having seen a form with the eye, is not drawn to agreeable forms nor repelled by disagreeable forms. He dwells having set up mindfulness of the body, with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Sotena saddaṁ sutvā piyarūpe sadde nādhimuccati, appiyarūpe sadde na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having heard a sound with the ear, is not drawn to agreeable sounds nor repelled by disagreeable sounds. He dwells having set up mindfulness of the body, with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Ghānena gandhaṁ sutvā piyarūpe gandhe nādhimuccati, appiyarūpe gandhe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having smelled an odor with the nose, is not drawn to agreeable odors nor repelled by disagreeable odors. He dwells having set up mindfulness of the body, with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Jivhāya rasaṁ sāyitvā piyarūpe rase nādhimuccati, appiyarūpe rase na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having tasted a flavor with the tongue, is not drawn to agreeable tastes nor repelled by disagreeable tastes. He dwells having set up mindfulness of the body, with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Kāyena phoṭṭhabbaṁ piyarūpe Kāyena phoṭṭhabbe nādhimuccati, appiyarūpe phoṭṭhabbe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having felt a touch with the body, is not drawn to agreeable touches nor repelled by disagreeable touches. He dwells having set up mindfulness of the body, with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
The bhikkhu, having cognized a mental object with the mind, is not drawn to agreeable mental objects nor repelled by disagreeable mental objects. He dwells having set up mindfulness of the body, with a boundless mind. And he understands as it truly is, that liberation of mind and liberation by wisdom wherein, those arisen harmful, unwholesome mental qualities cease without remainder.
Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṁ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṁ gahetvā daḷhāya rajjuyā bandheyya. Siṅgālaṁ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya.
Suppose, bhikkhus, a man would catch six animals—with different domains and different feeding grounds—and tie them by a strong rope. He would take a snake and bind it with a strong rope. He would take a crocodile and bind it with a strong rope. He would take a bird and bind it with a strong rope. He would take a dog and bind it with a strong rope. He would take a jackal and bind it with a strong rope. He would take a monkey and bind it with a strong rope. Having done so, he would bind them to a strong post or pillar.
Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ—ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṁ vā thambhaṁ vā upatiṭṭheyyuṁ, upanisīdeyyuṁ, upanipajjeyyuṁ.
Then those six animals with different domains and different feeding grounds would each pull in the direction of its own feeding ground and domain. The snake would pull one way, thinking, ‘Let me enter an anthill.’ The crocodile would pull another way, thinking, ‘Let me enter the water.’ The bird would pull another way, thinking, ‘Let me fly up into the sky.’ The dog would pull another way, thinking, ‘Let me enter a village.’ The jackal would pull another way, thinking, ‘Let me enter a charnel ground.’ The monkey would pull another way, thinking, ‘Let me enter a forest.’ Now when these six animals become worn out and fatigued, they would stand close to that post or pillar, they would sit down there, they would lie down there.
Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṁ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti …pe… jivhā nāviñchati manāpiyesu rasesu …pe… mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. Evaṁ kho, bhikkhave, saṁvaro hoti.
So too, bhikkhus, when a bhikkhu has cultivated and frequently practiced mindfulness directed to the body, his eye does not pull in the direction of agreeable forms nor is he repelled by disagreeable forms, his ear does not pull in the direction of agreeable sounds nor is he repelled by disagreeable sounds, his nose does not pull in the direction of agreeable smells nor is he repelled by disagreeable smells, his tongue does not pull in the direction of agreeable tastes nor is he repelled by disagreeable tastes, his body does not pull in the direction of agreeable touches nor is he repelled by disagreeable touches, and his mind does not pull in the direction of agreeable mental objects nor is he repelled by disagreeable mental objects. It is in this way, bhikkhus, that there is restraint.
‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṁ adhivacanaṁ.
‘Strong post or pillar,’ bhikkhus, is a designation for mindfulness directed to the body.
Tasmātiha vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabban”ti.
Therefore, bhikkhus, you should train yourselves thus: ‘We will cultivate and frequently practice mindfulness directed to the body, make it our vehicle, make it our basis, firmly establish it, nurture it, and |resolutely undertake it::fully engage with it [susamāraddha]|.’ Thus, bhikkhus, you should train yourselves.”