sn35.105:4 “Impermanent, sir.”

sn35.105:5 “But if it’s impermanent, is it suffering or happiness?”

sn35.105:6 “Suffering, sir.”

sn35.105:7 “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

sn35.105:8 “No, sir.” …

sn35.105:9 “Is the ear … nose … tongue … body …

sn35.105:15 mind permanent or impermanent?”

sn35.105:16 “Impermanent, sir.”

sn35.105:17 “But if it’s impermanent, is it suffering or happiness?”

sn35.105:18 “Suffering, sir.”

sn35.105:19 “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”

sn35.105:20 “No, sir.”

sn35.105:21 “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

11. Sanctuary from the Yoke

The Origin of Suffering

sn35.106:1 “Mendicants, I will teach you the origin and disappearance of suffering. Listen … And what, mendicants, is the origin of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. This is the origin of suffering … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. This is the origin of suffering.

sn35.106:2 And what is the disappearance of suffering? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the disappearance of suffering. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases with no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the disappearance of suffering.”

11. Sanctuary from the Yoke

The Origin of the World

sn35.107:1 “Mendicants, I will teach you the origin and disappearance of the world. Listen … And what, mendicants, is the origin of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. This is the origin of the world.

sn35.107:2 And what is the disappearance of the world? Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is the disappearance of the world. … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases no residue left behind, grasping ceases. When grasping ceases … That is how this entire mass of suffering ceases. This is the disappearance of the world.”

11. Sanctuary from the Yoke

I’m Better

sn35.108:1 “Mendicants, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”

sn35.108:2 “Our teachings are rooted in the Buddha. …”

sn35.108:3 “When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. … When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. What do you think, mendicants? Is the eye permanent or impermanent?”

sn35.108:4 “Impermanent, sir.”

sn35.108:5 “But if it’s impermanent, is it suffering or happiness?”

sn35.108:6 “Suffering, sir.”

sn35.108:7 “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”

sn35.108:8 “No, sir.” …

sn35.108:10 “Is the mind permanent or impermanent?”

sn35.108:11 “Impermanent, sir.”

sn35.108:12 “But if it’s impermanent, is it suffering or happiness?”

sn35.108:13 “Suffering, sir.”

sn35.108:14 “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”

sn35.108:15 “No, sir.”

sn35.108:16 “Seeing this, a learned noble disciple grows disillusioned with the eye, ear, nose, tongue, body, and mind. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. They understand: ‘Attachment to the world is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”

11. Sanctuary from the Yoke

Things That Tighten Fetters

sn35.109:1 “Mendicants, I will teach you the things that tighten the fetters, and the fetter. Listen … What are the things that tighten the fetters? And what is the fetter? The eye is something that tightens the fetters. The desire and greed for it is the fetter. The ear … nose … tongue … body … mind is something that tightens the fetters. The desire and greed for it is the fetter. These are called the things that tighten the fetters, and this is the fetter.”

11. Sanctuary from the Yoke

Things That Fuel Grasping

sn35.110:1 “Mendicants, I will teach you the things that fuel grasping, and the grasping. Listen … What are the things that fuel grasping? And what is the grasping? The eye is something that fuels grasping. The desire and greed for it is the grasping. The ear … nose … tongue … body … mind is something that fuels grasping. The desire and greed for it is the grasping. These are called the things that fuel grasping, and this is the grasping.”

11. Sanctuary from the Yoke

Complete Understanding of the Interior

sn35.111:1 “Mendicants, without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering. Without directly knowing and completely understanding the ear … nose … tongue … body … mind, without dispassion for it and giving it up, you can’t end suffering. By directly knowing and completely understanding the eye, having dispassion for it and giving it up, you can end suffering. By directly knowing and completely understanding the ear … nose … tongue … body … mind, having dispassion for it and giving it up, you can end suffering.”

11. Sanctuary from the Yoke

Complete Understanding of the Exterior

sn35.112:1 “Mendicants, without directly knowing and completely understanding sights … sounds … smells … tastes … touches … ideas, without dispassion for them and giving them up, you can’t end suffering. By directly knowing and completely understanding sights … sounds … smells … tastes … touches … ideas, having dispassion for them and giving them up, you can end suffering.”

11. Sanctuary from the Yoke

Listening In

sn35.113:1 At one time the Buddha was staying at Ñātika in the brick house. Then while the Buddha was in private retreat he spoke this exposition of the teaching: “Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. Ear … nose … tongue … body … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for birth. Birth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

sn35.113:2 Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases no residue left behind, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, birth ceases. When birth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. Ear … nose … tongue … body … Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling. Feeling is a requirement for craving. When that craving fades away and ceases no residue left behind, grasping ceases. When grasping ceases … That is how this entire mass of suffering ceases.”

sn35.113:3 Now at that time a certain monk was standing listening in on the Buddha. The Buddha saw him and said, “Monk, did you hear that exposition of the teaching?” “Yes, sir.” “Learn that exposition of the teaching, memorize it, and remember it. That exposition of the teaching is beneficial and relevant to the fundamentals of the spiritual life.”

12. The World and the Kinds of Sensual Stimulation

Satan’s Snare (1st)

sn35.114:1 “Mendicants, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant trapped in Satan’s lair, fallen under Satan’s sway, and caught in Satan’s snare. They’re bound by Satan’s bonds, and the Wicked One can do with them what he wants.

sn35.114:2 There are sounds … smells … tastes … touches …

sn35.114:3 There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keep clinging to them, they’re called a mendicant trapped in Satan’s lair, fallen under Satan’s sway, and caught in Satan’s snare. They’re bound by Satan, and the Wicked One can do with them what he wants.

sn35.114:4 There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant not trapped in Satan’s lair, not fallen under Satan’s sway, and released from Satan’s snare. They’re free from Satan’s bonds, and the Wicked One cannot do with them what he wants.

sn35.114:5 There are sounds … smells … tastes … touches …

sn35.114:6 There are ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant not trapped in Satan’s lair, not fallen under Satan’s sway, and released from Satan’s snare. They’re free from Satan’s bonds, and the Wicked One cannot do with them what he wants.”

12. The World and the Kinds of Sensual Stimulation

Satan’s Snare (2nd)

sn35.115:1 “Mendicants, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who is bound in sights known by the eye. They’re trapped in Satan’s lair, fallen under Satan’s sway, and caught in Satan’s snare. They’re bound by Satan’s bonds, and the Wicked One can do with them what he wants.

sn35.115:2 There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, they’re called a mendicant who is bound in ideas known by the mind. They’re trapped in Satan’s lair, fallen under Satan’s sway, and caught in Satan’s snare. They’re bound by Satan’s bonds, and the Wicked One can do with them what he wants.

sn35.115:3 There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who is freed from sights known by the eye. They’re not trapped in Satan’s lair, not fallen under Satan’s sway, and released from Satan’s snare. They’re free from Satan’s bonds, and the Wicked One cannot do with them what he wants.

sn35.115:4 There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, they’re called a mendicant who is freed from ideas known by the mind. They’re not trapped in Satan’s lair, not fallen under Satan’s sway, and released from Satan’s snare. They’re free from Satan’s bonds, and the Wicked One cannot do with them what he wants.”

12. The World and the Kinds of Sensual Stimulation

Traveling to the End of the World

sn35.116:1 “Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.” When he had spoken, the Blessed One rose from his seat and entered his dwelling. Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail. … Who can explain in detail the meaning of this brief summary recital given by the Buddha?”

sn35.116:2 Then those mendicants thought, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Let’s go to him, and ask him about this matter.”

sn35.116:3 Then those mendicants went to Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said,

sn35.116:4 “May Venerable Ānanda please explain this.”

sn35.116:5 “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you bypassed him, imagining that you should ask me about this matter. For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the messenger of truth. He is the preacher, the proclaimer, the elucidator of meaning, the guide to freedom from death, the teacher of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”

sn35.116:6 “Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the messenger of truth. He is the preacher, the proclaimer, the elucidator of meaning, the guide to freedom from death, the teacher of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief summary recital given by the Buddha. Please explain this, if it’s no trouble.”

sn35.116:7 “Then listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Ānanda said this:

sn35.116:8 “Reverends, the Buddha gave this brief summary recital, then entered his dwelling without explaining the meaning in detail: ‘Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.’ This is how I understand the detailed meaning of this summary recital. Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One. And through what in the world do you perceive the world and conceive the world? Through the eye in the world you perceive the world and conceive the world. Through the ear … nose … tongue … body … mind in the world you perceive the world and conceive the world. Whatever in the world through which you perceive the world and conceive the world is called the world in the training of the Noble One. Reverends, the Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail: ‘Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. But I also say there’s no making an end of suffering without reaching the end of the world.’ That is how I understand the detailed meaning of this summary. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

sn35.116:9 “Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened.

sn35.116:10 Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”

sn35.116:11 “Mendicants, Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.”

12. The World and the Kinds of Sensual Stimulation

The Kinds of Sensual Stimulation

sn35.117:1 “Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘My mind might often stray toward the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little.’ Then it occurred to me: ‘In my own way I should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished.’ So, mendicants, your minds might also often stray toward the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little. So in your own way you should practice diligence, mindfulness, and protecting the mind regarding the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished. So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … mind ceases and perception of ideas fades away.” When he had spoken, the Blessed One rose from his seat and entered his dwelling.

sn35.117:2 Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. … Who can explain in detail the meaning of this brief summary given by the Buddha?”

sn35.117:3 Then those mendicants thought, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief summary given by the Buddha. Let’s go to him, and ask him about this matter.”

sn35.117:4 Then those mendicants went to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said,

sn35.117:5 “May Venerable Ānanda please explain this.”

sn35.117:6 “Reverends, suppose there was a person in need of heartwood. …” “Please explain this, if it’s no trouble.”

sn35.117:7 “Then listen and apply your mind well, I will speak.” “Yes, reverend,” they replied. Ānanda said this:

sn35.117:8 “Reverends, the Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail: ‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … mind ceases and perception of ideas fades away.’ And this is how I understand the detailed meaning of this summary. The Buddha was referring to the cessation of the six sense fields when he said: ‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body … mind ceases and perception of ideas fades away.’ The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. And this is how I understand the detailed meaning of this summary. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.”

sn35.117:9 “Yes, reverend,” replied those mendicants. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened.

sn35.117:10 Then they said, “And Ānanda explained the meaning to us in this manner, with these words and phrases.”

sn35.117:11 “Mendicants, Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.”

12. The World and the Kinds of Sensual Stimulation

The Question of Sakka

sn35.118:1 At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. And then Sakka, chief of the angels, went up to the Buddha, bowed, stood to one side, and said to him: “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, what is the reason why some sentient beings are fully extinguished in this very life?”

sn35.118:2 “Chief of the angels, there are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished.

sn35.118:3 There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.

sn35.118:4 There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished.

sn35.118:5 There are sounds … smells … tastes … touches … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

12. The World and the Kinds of Sensual Stimulation

The Question of Pañcasikha

sn35.119:1 At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. And then the centaur Pañcasikha went up to the Buddha, bowed, stood to one side, and said to him: “What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” “Pañcasikha, there are sights known by the eye … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.

sn35.119:2 There are sights known by the eye … ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

12. The World and the Kinds of Sensual Stimulation

Sāriputta and the Protégé

sn35.120:1 At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain mendicant went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to him, “Reverend Sāriputta, a mendicant protégé of mine has resigned the training and returned to a lesser life.”

sn35.120:2 “That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness. It is quite impossible for such a mendicant to maintain the full and pure spiritual life for the rest of their life. But it is quite possible for a mendicant to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness.

sn35.120:3 And how does someone guard the sense doors? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how someone guards the sense doors.