Lzh Sarv Bu Vb Sk 19Well-Restrained

Source Status

This entry is based on the descriptive information: code “Lzh Sarv Bu Vb Sk 19,” belonging to Sectarian Canon · Parallels, Vinaya Parallels — Chinese collection; the Vietnamese title is “Khéo Nhiếp Phục,” the English title is “Well-Restrained,” and the Pali name is recorded as “Susaṁvuta.” This is an AI interpretation, not a translation of the original scripture. The source link in the data has not been directly checked within this scope, so the full text, details of the rule, the context of its establishment, or technical terms beyond what the descriptive information and truncated ending allow are not confirmed.

Context

The titles “Khéo Nhiếp Phục” and “Well-Restrained” show that the main theme is restraint, discipline, or self-control in the renunciant. In Buddhist life, restraint is not harsh suppression, but the guarding of body, speech, and mind in mindfulness. One who is well restrained knows how to live with proper deportment, guard the sense faculties, not let the mind run after objects, and bring all daily activities within the discipline of practice.

The truncated ending mentions several kinds of “saṁvara,” such as guarding by discipline, the senses, daily conduct, energy, and mindfulness. Although some words in the ending show signs of typographical error, the general meaning still shows that the text was interpreting “restraint” as a comprehensive practice. It also emphasizes guarding “the doors of the senses”: when the eye sees forms, the practitioner does not let the mind be swept away by greed, hatred, and delusion.

Content That Can Be Determined From the Descriptive Information

From the descriptive information, it can be determined that this rule belongs to the comparative Vinaya group and bears the theme of deportment or restraint. The Pali name “Susaṁvuta” is given as the designation, and may be understood generally as “well guarded” or “well restrained,” in accord with the Vietnamese and English titles. However, one should not infer from this a specific provision about walking, looking, eating, or a communicative situation if the data does not state it.

The truncated end of the Vietnamese text shows that the earlier interpretation developed five aspects of self-restraint: discipline, the senses, daily conduct, energy, and mindfulness. Since this list appears in the ending, it may be continued as an explanation for practice, but it should be understood as interpretation, not as confirmation that the original rule listed exactly these items. The content that can be determined is this: being well restrained is closely connected with protecting the mind before sense objects and maintaining the renunciant life within proper discipline.

One should not add details such as the number of rules, the occasion for establishing the rule, persons, or specific context if they are not present in the data. Nor should this entry be turned into a general sermon detached from the descriptive information. The central axis should be the restraint of the bhikkhu in the Vinaya: not letting body and mind become heedless, not being distracted through eye, ear, nose, tongue, body, and mind, and not allowing the faculties to become entrances for defilements.

Meaning for Practice

The meaning for practice of “well restrained” is to bring practice into every smallest contact. A person may speak much about doctrine, but if the eyes are still distracted, speech is still hasty, and bodily action still lacks deportment, then that learning has not yet penetrated life. Restraint is therefore a practical measure of spiritual strength: it does not lie in a severe appearance, but in the capacity to know clearly and not be driven by objects.

Guarding the faculties is a profound focus. The eye sees forms, the ear hears sounds, the nose smells odors, the tongue tastes flavors, the body touches tangibles, and the mind receives mental objects; each door may become a place where greed, hatred, and delusion arise. The practitioner does not need to deny the world, but needs to know by what path the world enters the mind. When mindfulness is present at the sense doors, feeling is recognized early, perception does not exaggerate, and unwholesome reaction is less easily formed.

Restraint is also the protection of the energy of practice. Those who live heedlessly often spend much strength on trivial things: looking around, comparing, judging, liking, irritation, and wanting. One who knows restraint is not emotionally impoverished, but does not let the mind be needlessly scattered. Because of this, energy has a foundation, meditation has conditions, and wisdom has space to arise.

In communal life, one who is well restrained brings peace. The deportment of a monastic is not only a private matter; it affects the faith of others and the general quality of the Sangha. A measured word, a moderate gait, and an unshaken gaze can allow others to feel the strength of the discipline. Conversely, lack of restraint easily causes Dharma learning to lose weight.

For lay practitioners, this lesson remains practical. Being well restrained can begin with knowing how to stop before speaking, looking without attachment, listening without hasty reaction, and using modern means without being led away by them. Freedom in Buddhism is not satisfying every impulse, but no longer being compelled to follow impulses.

Comparative Note

This section has not been checked against the full source text, so it does not confirm the specific provision or original structure of “Susaṁvuta.” The contents concerning saṁvara, guarding the faculties, greed, hatred, delusion, and mindfulness are interpreted based on the descriptive information and truncated ending, and do not replace a translation or specialist commentary. When possible, the Chinese original, the position of the rule among the deportment rules, and related parallels should be checked. For now, this entry should be read as a cautious interpretation of restraint of body and mind and the guarding of the senses in the life of practice.