Sense restraint and not grasping at major signs and secondary features of objects within the sense faculties.

 

Sense restraint and not grasping at major signs and features of objects within the sense faculties

The theme today that I've been exploring is related to sense restraint. Sense restraint is mentioned in some suttas as the second point in the gradual training after establishing virtue, and setting down the five precepts as a starting point.

After virtue has been established, at least in motivation and memory, then one is recommended to start looking into sense restraint.

(DN.2)

"A monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Just as a head-anointed noble warrior king who has defeated his enemies sees no danger anywhere from his enemies, in the same way the monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless. This is how a monk is consummate in virtue.

Sense Restraint

"And how does a monk guard the doors of his senses? On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear... On smelling an odor with the nose... On tasting a flavor with the tongue... On touching a tactile sensation with the body... On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. This is how a monk guards the doors of his senses.

and here:

From 'The Fruits of the Homeless Life(DN2:Samannaphala Sutta) in Long length Sayings:

'And how, Sire, is he a guardian of the sense-doors? Here a monk, on seeing a visible object with the eye, does not grasp at its major signs or secondary characteristics. Because greed and sorrow, evil unskilled states, would overwhelm him if he dwelt leaving this eye-faculty unguarded, so he practises guarding it, he protects the eye-faculty, develops restraint of the eye-faculty. On hearing a sound with the ear,. . . on smelling an odour with the nose,. . . on tasting a flavour with the tongue,.. . on feeling an object with the body,. . . on thinking a thought with the mind, he does not grasp at its major signs or secondary characteristics,. . . he develops restraint of the mind-faculty. He experiences within himself the blameless bliss that comes from maintaining this Ariyan guarding of the faculties. In this way, Sire, a monk is a guardian of the sense doors.

This then leads to the question of what exactly are the major signs and secondary characteristics of sense objects that come into contact with the sense doors?

At first one may think that this advice is to block sense objects from coming into contact with the sense door.. as in looking away from objects the invoke greed/desire or aversion. This is a drastic step and not always easily done, especially when out and about in the street or during daily life. However, with some mindfulness of the situation and knowing 'this object will trigger a reaction' one can avert one's attention in time and then avoid unwholesome states from arising.

There is also the event when the object unavoidably comes into contact with the sense faculty. In this case, major signs will be noticed (triggered) along with perception of the object and knowing what it is and how it is valued and what it is for. The major signs of the object arise in the mind based on the actual sense object characteristics (simple colour, shape, or sound form etc.). Secondary characteristics can then also arise, such as its desirability or aversive content, secondary labels and thoughts about the object, and triggered actions such as further immersion and commentary on features and details.

All of this triggering and attention to further detail and proliferation of thought and mind objects are part of the grasping at major signs and secondary characteristics of an object that has sense contact established.

The admonition to restrain the senses and not get involved with the major signs and secondary characteristics points to:

- stopping at the perception and labelling of an object (rather than commentary about it)

- releasing one's tight focus and absorption type attention on the object and thus furthering mind object proliferation

- expanding or opening one's attention to be situational and general in nature (a general mindfulness rather than a focused or tight mindfulness of objects)

- relinquishing craving through the relinquishing of attention on an object that triggers the 3 poisons and thus unwholesome states of mind due to - greed/wanting, or aversion. 

Have fun looking out for major signs and secondary characteristics today.

Q: Are all good feelings related to sensuality? Can't I enjoy things anymore? Why is sensuality a problem?

 Q: Are all good feelings related to sensuality? Can't I enjoy things anymore? Why is sensuality a problem?

The practice of virtue and sense restraint weans us off our reliance on sensual enjoyments, sensuality and addiction in sense objects. Since we're so involved in sensuality, we need ever increasing amounts of sensuality to receive the same level of enjoyment. This becomes a vicious circle because we crave sensual objects in greater amounts and greater intensity, and thus suffer when we don't have them, and fear their loss when we do have them (and never truly enjoy the present moment).

The Buddha advised his followers to initially practice sense restraint, so as not to trigger overt amounts of covetousness or aversion due to sense objects. This combines with the practice of virtue and keeping the precepts to avoid unwholesome mental states and craving.

Once this has been achieved, then sensuality no longer has the same enticing effect that it had before, and we're free to just enjoy pleasant feelings and pleasant sense objects without being addicted to grasping these objects (or pushing them away if they are unpleasant).