THE GREAT CHRONICLE OF BUDDHAS
1588
As the Four Foundations of Steadfast Mindfulness (
SatipatthÈna KammatthÈna
) are the
resort to which the mind is anchored, it is called Upanibandha Gocara. (‘Upanibanda’ -
where mind is anchored; ‘gocara’ - resort.)
The bhikkhu, who wants to make his PÈtimokkhasamvara-sÊla completely pure, should
have proper conduct, wholesome resort and look upon the slightest fault as an enormous
danger.
(b) Indriyasamvara-sÊla
Guarding the faculty of sense is called Indriyasamvara-sÊla. [(The six bases, namely, eye,
ear, nose, tongue, body and mind are called
Indriya
.)
Indriya
means governing. In seeing a
sight, the eye (
cakkhu pasÈda
) is the governing organ. If the eye is defective, it cannot see
an object (eye-consciousness cannot arise); therefore, the Buddha says that the eye is called
cakkhundriya. Similarly, in hearing a sound, the ear (
sota pasÈda
) is the governing organ.
If the ear is defective, it cannot hear a sound (ear-consciousness cannot arise); therefore,
the ear is called sotindriya. In smelling an odour, the nose (
ghÈna pasÈda
) is the governing
organ; if the nose is defective, it cannot smell an odour (nose-consciousness cannot arise);
therefore, the nose is called ghÈnindriya. In tasting a flavour, the tongue (
jivhÈ pasÈda
) is
the governing organ. If the tongue is defective, it cannot taste a flavour (tongue-
consciousness cannot arise); therefore, the tongue is called jivhindriya. In touching a
tangible object, the body (
kÈya pasÈda
) is the governing organ. If the body is defective, it
cannot feel a tangible object (body-consciousness cannot arise); therefore, the body is
called kÈyindriya. In cognizing a mental object, the mind (
mana
) is the governing organ.
With no mind there cannot arise mind-consciousness; therefore, mind is called manidriya.
Thus guarding these six faculties (
indriya
) is called Indriyasamvara-sÊla.]
This is how to guard the six sense faculties: when seeing a visible object with the eye,
one should be aware of it only as a visible object; one should not cognize even the general
aspect of what is seen, e.g. ‚this is a woman‛, ‚this is a man‛, ‚this is beautiful‛, that will
cause the arising of defilements. Nor should one give attention to details (
anubyaÒjana
)
regarding the sign or image of that woman, man, etc., such as shape of hand, leg, etc. the
manner of smiling, laughing, talking, etc. looking aside, etc., which will cause repeated
arising of defilements.
Example of Venerable MahÈ Tissa:
With regard to guarding the faculty of eye, Venerable MahÈ Tissa who lived on the top
of CetÊya mountain should be shown as an example. One day, the Venerable MahÈ Tissa
went into AnurÈdha for alms food. That day, a woman, who had quarrelled with her
husband, left her house to go back to her parents' place. She had dressed herself in fine
clothes. Seeing the Venerable, who was coming with the restraint of his faculties, she
laughed loudly with the thought: ‚I will make him my husband after alluring him.‛ The
Venerable MahÈ Tissa looked up to see what it was. Seeing the bones of her teeth, he
developed Perception of Foulness (
Asubha saÒÒÈ
), and contemplating on it, he attained
arahatship.
Her husband who was going after her saw the Venerable and asked:
‚Venerable Sir, did you see a woman on the way?‛
‚NÈbhijÈnÈmi itthi vÈ, puriso vÈ ito gato,
api ca aÔÔhisamghato, gacchatesa mahÈpathe‛
‚DÈyaka, I don't notice whether it was a man or a woman that went by. I was
only aware that a skeleton had gone along the road.‛
Even though the Venerable saw the sight of a woman, he just saw it, but was not aware
that it was a woman; instead, he simply developed his meditation and became an
arahat
.
That incident should be taken as a good example.
Without control of the sense of sight, when a
bhikkhu
sees a pleasant object, covetousness
(
abhijjhÈ
) will arise in him; if he sees an unpleasant object, unhappiness, grief (
domanassa
)
will arise in him. Therefore, one should exercise control over one's sense of sight through