Lzh Mu Bu Pm Sk 20Well-Restrained (2nd)

Explanation of the Dutiyasusaṁvuta Sutta (Well-Restrained for the Second Time)

Context

The Dutiyasusaṁvuta Sutta belongs to the Vinaya Piṭaka of the Theravāda Buddhist tradition and is the second exposition of the quality of being “well-restrained” (susaṁvuta), a basic concept in Buddhist discipline. The term “susaṁvuta” (well + restrained) indicates training according to the rules governing one’s own conduct, creating firmness and purity in mind, speech, and action.

This sutta was transmitted in the time of the Buddha Gotama, when bhikkhus and bhikkhunīs needed to understand clearly that the practice of discipline does not arise from fear or external compulsion, but from spiritual self-restraint. In the early Buddhist period, the establishment of the Sangha required its members to observe rules of conduct, and deep understanding of the meaning of discipline was an indispensable foundation.

Main Content

The Dutiyasusaṁvuta Sutta again emphasizes that a practitioner who is “well-restrained” is one who has restrained the sense faculties (indriya-saṁvara), restrained speech (vāc-saṁvara), restrained bodily action (kāya-saṁvara), and restrained the mind (citta-saṁvara). These are not restrictions imposed from outside, but voluntary practices for the protection of the spirit.

Specifically, one who is well-restrained does not act according to ignorant emotions (avijjā), and does not give rise to greed (lobha), hatred (dosa), or delusion (moha). When meeting sense objects through eye, ear, nose, tongue, body, and mind, the practitioner is not carried away by defilements. Such a person preserves moments of mindfulness (sati) and clear comprehension (samprajañña), so as not to fall into the traps of sensual desire.

The sutta also makes clear that this restraint is directly linked with the law of karma and its result (kamma-phala): actions that are well restrained produce wholesome results, leading to purity of mind and progress on the path to liberation.