“Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to forms cognizable by the eye, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to forms cognizable by the eye.
Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to sounds cognizable by the ear, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to sounds cognizable by the ear.
Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to odors cognizable by the nose, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to odors cognizable by the nose.
Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to tastes cognizable by the tongue, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to tastes cognizable by the tongue.
Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to tangibles cognizable by the body, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to tangibles cognizable by the body.
Bhikkhus, if in any bhikkhu or bhikkhunī, desire or passion or aversion or illusion or repulsion arises in regard to mental objects cognizable by the mind, they should rein in their mind thus: ‘This path is perilous, risky, thorny, impassable, a diversion, a wrong way, an unfavorable path. This is a path followed by persons of no integrity, not followed by virtuous persons. This is not befitting for you.’ In this way, the mind should be reined in with regard to mental objects cognizable by the mind.
Suppose, bhikkhus, that the field crops have ripened and the watchman is negligent. If an ox fond of crops enters the field, he might indulge himself as much as he likes.
So too, bhikkhus, the uninstructed ordinary person who acts without restraint over the six sense bases indulges themselves as much as they like in the five cords of sensual pleasure.
Suppose, bhikkhus, that the field crops have ripened and the watchman is diligent. If an ox fond of crops enters the field, the watchman would seize it by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. This might happen a second time ... and a third time, where the watchman would seize it by the muzzle. While holding him firmly by the muzzle, he would get a secure grip on the locks between his horns and, keeping him in check there, would give him a sound beating with his staff. After giving him that beating, he would drive the bull away. Thus that ox fond of crops, whether he has gone to the village or the forest, whether he is accustomed to standing or to sitting, remembering the previous beating he got from the staff, would not enter that field again.
So too, bhikkhus, when a bhikkhu’s mind has been subdued, well subdued, in regard to the six sense bases, it then becomes internally steady, calmed, unified, and collected.
Suppose, bhikkhus, there was a king or a royal minister who had never before heard the sound of a lute. If he were to hear the sound of a lute, he might say: ‘Good man, what is making this sound — so enticing, so delightful, so intoxicating, so enchanting, so captivating?’
Then someone might say to him: ‘Sir, this is called a lute, and it is from this that such an enticing, delightful, intoxicating, enchanting, and captivating sound arises.’
He might then say: ‘Go, man, bring me that lute.’
They would bring him that lute to him. Then they would say to him: ‘Venerable sir, this is that very lute from which such an enticing, delightful, intoxicating, enchanting, and captivating sound arises.’
The king might then say: ‘Enough of this lute for me, sirs! Just bring me that sound instead.’
Then they would say to him: ‘This lute, venerable sir, consists of numerous components, of a great many components, and it gives off a sound when it is played upon with its numerous components; that is, in dependence on the soundbox, the sound board, the neck, the headstock, the strings, the plectrum, and the proper effort of a person. So it is, venerable sir, that this lute consisting of numerous components, of a great many components, gives off a sound when it is played upon with its numerous components.’
He would then split that lute into ten or even a hundred pieces. After splitting it into ten or a hundred pieces, he would break it down into splinters. After breaking it into splinters, he would burn it in the fire. After burning it in the fire, he would reduce it to ashes. After reducing it to ashes, he would either scatter it into the great wind or let it be washed away by a swift-flowing river.
He might then say: ‘Indeed, this so-called lute does not truly exist! And yet, people here are excessively negligent and deluded about something that is merely called a lute.’
So too, bhikkhus, a bhikkhu investigates form as far as the range of form extends, he investigates felt experience as far as the range of felt experiences extends, he investigates perception as far as the range of perception extends, he investigates volitional formations as far as the range of volitional formations extends, and investigates consciousness as far as the range of consciousness extends. As he investigates form as far as its range extends, investigates felt experiences as far as its range extends, investigates perception as far as its range extends, investigates volitional formations as far as its range extends, and investigates consciousness as far as its range extends, whatever notions of ‘I’ or ‘mine’ or ‘I am’ had occurred to him before no longer occur to him.