[dosakkhayo]

Saṁvara Sutta

“Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.”

These phrases often appear in the suttas, but I’ve always wondered what they really mean.

Could you please explain these phrases in detail?

[Lal]

1. The English translation of that verse in “Saṁvara Sutta (AN 4.14)” could be better as follows:

First part: “Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.”

• The idea of that verse is, “When a bhikkhu sees a “distorted sight” (rūpaṁ) with their cakkhu ayatana (cakkhunā), they don’t grasp the “distorted sanna” they experience (and, thus, would not pursue it).”
• As we have discussed, “rupa” is not the external rupa but the “mind-made rupa.” Cakkhu is not cakkhu indriya but cakkhayatana or cakkhu ayatana.

Second part: “Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.”

• The idea of that verse is, “If the faculty of sight (cakkhu indriya) were left unrestrained (i.e., if it became cakkhu ayatana), bad unskillful qualities of greed (abhijjhā) or displeasure (domanassa) would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight (cakkhu indriya), and achieving its restraint.

2. In the above (and in the title), saṁvara means “sense restraint.” 

• This is what I have been trying to explain for the past year. 
• The “sweet taste of honey” is not truly in honey. However, both our cakkhu indriya and honey in the external world arise to provide that “distorted sanna.” Since even an Arahant was born with a human body, they would also get that “distorted sanna” of sweetness in honey. However, since they fully comprehend the process (Paticca Samuppada) of how that happens, their minds do not attach to that sweet taste. For that to happen, the kama raga samyojana needs to be eliminated from the mind, and that happens by fully comprehending the Paticca Samuppada process, i.e., by cultivating wisdom (panna.)
• Different species have different “distorted sanna” types associated with external rupa. If forced to eat honey, a lion will NOT get a desirable taste. For a cow, it is the grass that tastes good. Those observations indicate that the “taste” is not in honey or grass. 
• Read the post “Fooled by Distorted Saññā (Sañjānāti) – Origin of Attachment (Taṇhā)” first posted on 12/12/23. Anyone interested should read posts published just before and after it in “New / Revised Posts.”
• This is a deep subject that may not be suitable for everyone. I cannot say who should spend the time on it. However, I will write more posts (and revise old ones) to highlight this concept and try to shine “more light” on the subject. This is the “heart of Buddha’s teachings.” It took me years to figure it out. Once this is understood, there will be no need to suppress “kama raga” with willpower!

3. In other words, “saṁvara” or “sense restraint” will happen automatically once the kama raga samyojana is eliminated. However, one MUST use willpower to abstain from sensory pleasures to get there GRADUALLY. 

•  Thus, it takes a combination of “self-restraint” AND “learning Dhamma (PS/Tilakkhana) to eliminate the kama raga samyojana.
• At the beginning (@marker 1.3), the sutta points out four efforts required to attain that goal: “Saṁvarappadhānaṁ, pahānappadhānaṁ, bhāvanāppadhānaṁ, anurakkhaṇāppadhānaṁ.” OR “Saṁvara padhāna, pahāna padhāna, bhāvanā padhāna, anurakkhaṇa padhāna.” 
• In the above, “padhāna” is the effort; saṁvara is to stop sensual thoughts once they arise; pahāna is to understand the root causes for such thoughts to arise (this is where one needs to understand the concept of “distorted sanna” or “sanna vipallasa“); bhāvanā is to contemplate on it once starting to understand; anurakkhaṇa is to “stick to the whole process” until kama raga samyojana is eliminated.
• One cannot get to the Anagami stage without following that process.
• If one can understand the basic ideas, one can reach the Sotapanna stage because one can become “sanditthika” without doubt. (See “Sanditthika and Samyojana.”) That involves mainly the first three, namely, saṁvara padhāna, pahāna padhāna, and bhāvanā padhāna. Typically, only bhikkhus (who do not have household responsibilities) can fully implement the four steps.

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dosakkhayo, taryal

[dosakkhayo]

Sadhu! Sadhu! Sadhu!

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