Sense Restraint (Indriya Saṃvara)
Sense restraint is an important aspect of ethical conduct, which helps create an optimal mental environment for the development of meditation (samādhi) and discernment (paññā). This relationship between sense restraint and the development of mental factors which are conducive to meditation is explained in SN 35.97 Pamādavihārī Sutta:
And how, monks, does one abide diligently? If one abides with restraint over the eye faculty, the mind is not scattered among forms cognizable by the eye. If the mind is not scattered, gladness is born. When one is gladdened, joy is born. When the mind is uplifted by joy, the body becomes tranquil. With a tranquil body, one abides with pleasure. A pleasurable mind becomes concentrated. When the mind is concentrated, phenomena become apparent. Due to phenomena becoming apparent, one is designated as ‘one who abides diligently.’
If one abides with restraint over the ear faculty, the mind is not scattered among sounds cognizable by the ear.... If one abides with restraint over the nose faculty, the mind is not scattered among odors cognizable by the nose.... If one abides with restraint over the tongue faculty, the mind is not scattered among flavors cognizable by the tongue.... If one abides with restraint over the body faculty, the mind is not scattered among tactual objects cognizable by the body....
If one abides with restraint over the mind faculty, the mind is not scattered among mental phenomena cognizable by the mind. If the mind is not scattered, gladness is born. When one is gladdened, joy is born. When the mind is uplifted by joy, the body becomes tranquil. With a tranquil body, one abides with pleasure. A pleasurable mind becomes concentrated. When the mind is concentrated, phenomena become apparent. Due to phenomena becoming apparent, one is designated as ‘one who abides diligently.’
MN 38 Mahātaṇhāsankhaya Sutta offers the standard instruction on how to develop sense restraint:
On seeing a form with the eye, he does not grasp at any representation or features. Since, if he left the eye faculty unguarded, worthless unskillful qualities such as covetousness or unhappiness might assail him, he practices the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty.
On hearing a sound with the ear, he does not grasp at any representation or features. Since, if he left the ear faculty unguarded, worthless unskillful qualities such as covetousness or unhappiness might assail him, he practices the way of its restraint, he guards the ear faculty, he undertakes the restraint of the ear faculty.
On smelling an odor with the nose, he does not grasp at any representation or features. Since, if he left the nose faculty unguarded, worthless unskillful qualities such as covetousness or unhappiness might assail him, he practices the way of its restraint, he guards the nose faculty, he undertakes the restraint of the nose faculty.
On tasting a flavor with the tongue, he does not grasp at any representation or features. Since, if he left the nose faculty unguarded, worthless unskillful qualities such as covetousness or unhappiness might assail him, he practices the way of its restraint, he guards the nose faculty, he undertakes the restraint of the nose faculty.
On touching a tactual object with the body, he does not grasp at any representation or features. Since, if he left the body faculty unguarded, worthless unskillful qualities such as covetousness or unhappiness might assail him, he practices the way of its restraint, he guards the body faculty, he undertakes the restraint of the body faculty.
On cognizing a mental phenomenon with the mind, he does not grasp at any representation or features. Since, if he left the mind faculty unguarded, worthless unskillful qualities such as covetousness or unhappiness might assail him, he practices the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty.
Possessing this noble restraint of the faculties, he experiences unsullied pleasure within himself.
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