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15. Indriyasaṃvarasīlaṃ[(b) Virtue of Restraint of Faculties]
Yaṃ panetaṃ tadanantaraṃ ‘‘so cakkhunā rūpaṃ disvā’’tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ,53. (b) Now, as regards the virtue of restraint of faculties shown next to that in the way beginning, “on seeing a visible object with the eye,”
tattha soti pātimokkhasaṃvarasīle ṭhito bhikkhu.herein he is a bhikkhu established in the virtue of Pātimokkha restraint.
Cakkhunā rūpaṃ disvātiOn seeing a visible object with the eye:
kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā.on seeing a visible object with the eye-consciousness that is capable of seeing visible objects and has borrowed the name “eye” from its instrument.
Porāṇā panāhu ‘‘cakkhu rūpaṃ na passati, acittakattā, cittaṃ na passati, acakkhukattā,But the Ancients (porāṇā) said: “The eye does not see a visible object because it has no mind. The mind does not see because it has no eyes.
dvārārammaṇasaṅghaṭṭe pana cakkhupasādavatthukena cittena passati. Īdisī panesā ‘dhanunā vijjhatī’tiādīsu viya sasambhārakathā nāma hoti,But when there is the impingement of door and object he sees by means of the consciousness that has eye-sensitivity as its physical basis. Now, (an idiom) such as this is called an ‘accessory locution’ (sasambhārakathā), like ‘He shot him with his bow,’ and so on.
tasmā cakkhuviññāṇena rūpaṃ disvāti ayamevettha attho’’ti.So the meaning here is this: ‘On seeing a visible object with eye-consciousness.’”
Na nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti,54. Apprehends neither the signs: he does not apprehend the sign of woman or man, or any sign that is a basis for defilement such as the sign of beauty, etc.;
diṭṭhamatteyeva saṇṭhāti.he stops at what is merely seen.
NānubyañjanaggāhītiNor the particulars:
kilesānaṃ anuanubyañjanato pākaṭabhāvakaraṇato anubyañjananti laddhavohāraṃ hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ na gaṇhāti,he does not apprehend any aspect classed as hand, foot, smile, laughter, talk, looking ahead, looking aside, etc., which has acquired the name “particular” (anubyañjana) because of its particularizing (anu anu byañjanato) defilements, because of its making them manifest themselves.
yaṃ tattha bhūtaṃ, tadeva gaṇhāti,He only apprehends what is really there.
cetiyapabbatavāsī mahātissatthero viya.Like the Elder Mahā Tissa who dwelt at Cetiyapabbata.
Theraṃ kira cetiyapabbatā anurādhapuraṃ piṇḍacāratthāya āgacchantaṃ55. It seems that as the elder was on his way from Cetiyapabbata to Anurādhapura for alms,
aññatarā kulasuṇhā sāmikena saddhiṃ bhaṇḍitvā sumaṇḍitapasādhitā devakaññā viya kālasseva anurādhapurato nikkhamitvā ñātigharaṃ gacchantī antarāmagge disvā vipallatthacittā mahāhasitaṃ hasi.a certain daughter-in-law of a clan, who had quarrelled with her husband and had set out early from Anurādhapura all dressed up and tricked out like a celestial nymph to go to her relatives’ home, saw him on the road, and being low-minded, she laughed a loud laugh.
Thero kimetanti olokento[Wondering] “What is that?” the elder looked up and
tassā dantaṭṭhike asubhasaññaṃ paṭilabhitvā arahattaṃ pāpuṇi.finding in the bones of her teeth the perception of foulness (ugliness), he reached Arahantship.
Tena vuttaṃ – ‘‘Tassā dantaṭṭhikaṃ disvā, pubbasaññaṃ anussari; Tattheva so ṭhito thero, arahattaṃ apāpuṇī’’ti.Hence it was said: “He saw the bones that were her teeth, And kept in mind his first perception; And standing on that very spot The elder became an Arahant.”
Sāmikopi kho panassā anumaggaṃ gacchanto theraṃ disvā ‘‘kiñci, bhante, itthiṃ passathā’’ti pucchi.But her husband, who was going after her, saw the elder and asked, “Venerable sir, did you by any chance see a woman?”
Taṃ thero āha – ‘‘Nābhijānāmi itthī vā, puriso vā ito gato; Apica aṭṭhisaṅghāṭo, gacchatesa mahāpathe’’ti.The elder told him: “Whether it was a man or woman That went by I noticed not, But only that on this high road There goes a group of bones.”
Yatvādhikaraṇamenantiādimhi56. As to the words through which, etc., the meaning is:
yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃby reason of which, because of which non-restraint of the eye faculty, if he, if that person, left the eye faculty unguarded, remained with the eye door unclosed by the door-panel of mindfulness,
ete abhijjhādayo dhammā anvāssaveyyuṃ anubandheyyuṃ.these states of covetousness, etc., might invade, might pursue, might threaten, him.
Tassa saṃvarāya paṭipajjatīti tassa cakkhundriyassa satikavāṭena pidahanatthāya paṭipajjati.He enters upon the way of its restraint: he enters upon the way of closing that eye faculty by the door-panel of mindfulness.
Evaṃ paṭipajjantoyeva ca rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatītipi vuccati.It is the same one of whom it is said he guards the eye faculty, undertakes the restraint of the eye faculty.
Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi.57. Herein, there is neither restraint nor non-restraint in the actual eye faculty,
Na hi cakkhupasādaṃ nissāya sati vā muṭṭhasaccaṃ vā uppajjati.since neither mindfulness nor forgetfulness arises in dependence on eye-sensitivity.
Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati,On the contrary when a visible datum as object comes into the eye’s focus,
tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati.then, after the life-continuum has arisen twice and ceased, the functional mind-element accomplishing the function of adverting arises and ceases.
Tato cakkhuviññāṇaṃ dassanakiccaṃ. Tato vipākamanodhātu sampaṭicchanakiccaṃ.After that, eye-consciousness with the function of seeing; after that, resultant mind-element with the function of receiving;
Tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ. Tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati,after that, resultant root-causeless mind-consciousness-element with the function of investigating; after that, functional root-causeless mind-consciousness-element accomplishing the function of determining arises and ceases.
tadanantaraṃ javanaṃ javati.Next to that, impulsion impels.
Tatrāpi neva bhavaṅgasamaye,Herein, there is neither restraint nor non-restraint on the occasion of the life-continuum,
na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi.or on any of the occasions beginning with adverting.
Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhasaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti.But there is non-restraint if unvirtuousness or forgetfulness or unknowing or impatience or idleness arises at the moment of impulsion.
Evaṃ honto pana so cakkhundriye asaṃvaroti vuccati.When this happens, it is called “non-restraint in the eye faculty.”
Kasmā?58. Why is that?
Yasmā tasmiṃ sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni.Because when this happens, the door is not guarded, nor are the life-continuum and the consciousnesses of the cognitive series.
Yathā kiṃ?Like what?
Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā honti,Just as, when a city’s four gates are not secured, although inside the city house doors, storehouses, rooms, etc., are secured,
tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti.yet all property inside the city is unguarded and unprotected
Nagaradvārena hi pavisitvā corā yadicchanti, taṃ kareyyuṃ,since robbers coming in by the city gates can do as they please,
evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni.so too, when unvirtuousness, etc., arise in impulsion in which there is no restraint, then the door too is unguarded, and so also are the life-continuum and the consciousnesses of the cognitive series beginning with adverting.
Tasmiṃ pana sīlādīsu uppannesu dvārampi guttaṃ hoti,But when virtue, etc., has arisen in it, then the door too is guarded
bhavaṅgampi āvajjanādīnipi vīthicittāni.and so also are the life-continuum and the consciousnesses of the cognitive series beginning with adverting.
Yathā kiṃ?Like what?
Yathā nagaradvāresu saṃvutesu kiñcāpi antogharādayo asaṃvutā honti,Just as, when the city gates are secured, although inside the city the houses, etc., are not secured,
tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti.yet all property inside the city is well guarded, well protected,
Nagaradvāresu hi pihitesu corānaṃ paveso natthi,since when the city gates are shut there is no ingress for robbers,
evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni.so too, when virtue, etc., have arisen in impulsion, the door too is guarded and so also are the life-continuum and the consciousnesses of the cognitive series beginning with adverting.
Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto.Thus although it actually arises at the moment of impulsion, it is nevertheless called “restraint in the eye faculty.”
Sotena saddaṃ sutvātiādīsupi eseva nayo.59. So also as regards the phrases on hearing a sound with the ear and so on.
Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvarasīlanti veditabbaṃ.So it is this virtue, which in brief has the characteristic of avoiding apprehension of signs entailing defilement with respect to visible objects, etc., that should be understood as virtue of restraint of faculties.