Lzh Sarv Bu Vb Sk 20Well-Restrained (2nd)

Well-Restrained (2nd) — AI Explanation

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Source Status

This sutra entry belongs to the Comparative Vinaya — Chinese corpus within the sectarian system and bears the number Lzh Sarv Bu Vb Sk 20. At present, the original full text of this entry has not been directly collated during the preparation of this explanation. What can be established is based on the descriptive information: the sectarian tradition to which the entry belongs, its serial position in the Chinese Vinaya corpus, the Vietnamese and English titles, and the Pāli title Dutiyasusaṁvuta. This explanation therefore cannot reconstruct detailed content or cite specific teachings without an authenticated textual basis. Everything presented below is general in character, drawn purely from the meaning of the title and the traditional context of the sectarian Vinaya Piṭaka.

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Background

The Pāli title Dutiyasusaṁvuta may be analyzed as follows: dutiya means "second" or "for the second time," su- is an intensifying prefix meaning "good, complete, skillful," and saṁvuta comes from the verb saṁvarati, to restrain, control, or guard the sense doors. The full title may be understood as "Skillful Restraint — Part Two," corresponding to the Vietnamese title Khéo Nhiếp Phục (2) and the English title Well-Restrained (2nd).

This sutra entry is found in the Comparative Vinaya — Chinese, a scholarly work intended to systematize and compare Vinaya rules of different Buddhist schools, including the Sarvāstivāda tradition suggested by the abbreviation "Sarv" in the identifier. Sectarian Vinaya collections (Bu Vb) often organize rules by thematic groups, and rules related to saṁvara, restraint or guarding, are often presented in successive series. The presence of a "Well-Restrained (1)" before the present "(2)" suggests that this is a continuation or expansion of the same doctrinal theme of self-restraint and the guarding of moral conduct.

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Content Determinable from the Descriptive Information

From the title Dutiyasusaṁvuta, several general points may be recognized regarding the content toward which this entry is directed:

*Regarding the concept of saṁvara: In the Vinaya Piṭaka and Abhidharma, saṁvara (restraint, guarding) is one of the basic foundations of the holy life. A practitioner who practices saṁvara* knows how to guard the six faculties: eye, ear, nose, tongue, body, and mind, not allowing the faculties, when meeting external objects, to give rise to craving, hatred, or delusion. This is a prerequisite for purity of discipline and the development of meditation.

Regarding the two-part sequence: The structure "(1)" and "(2)" in sectarian Vinaya literature often indicates two situations, two angles, two objects, or two levels related to the same rule of training. The second part (dutiya) may present a supplementary case, further clarify the limits of the rule, or extend its scope of application. However, without the full text, it is not possible to determine specifically what distinguishes these two parts.

*Regarding its position in the Sk group (Sekhiya or Śikṣāpada): The abbreviation "Sk" may be connected with the class of Śikṣāpada*, training rules related to deportment and forms of conduct in specific situations of monastic life. If this is correct, "Well-Restrained" here is not only an inward psychological attitude but is also expressed through outward deportment: the ways of walking, standing, looking, sitting, and lying down all reflect the degree to which a renunciant guards the sense doors.

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Meaning for Practice

The teaching on saṁvara, skillful restraint, is one of the fundamental points of convergence among the Buddhist schools. Although each Vinaya tradition has different details and classifications, all acknowledge that no true practice can remain stable without the ability to restrain and guard the mind before the stimuli of the six faculties.

For students of the Vinaya and practitioners, this entry reminds us that saṁvara is not crude suppression but a subtle skill: su-saṁvuta, skillfully restrained. The word "skillful" here implies that the practitioner does not stop at external control, but must also understand the inner psychological mechanism, recognizing when and how the sense doors come into contact with objects, and from there regulate them wisely. This is the expression of wisdom in action within discipline.

The second lesson (dutiya) emphasizes that restraint is not an achievement completed once and for all; it requires continual renewal, reestablishment, and deepening in each specific circumstance of the holy life.

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Comparative Note

Because the Chinese source text of Lzh Sarv Bu Vb Sk 20 has not been directly collated, this explanation cannot provide specific textual evidence, clauses, circumstances, or detailed Vinaya case law. Researchers who wish to study the matter more deeply should consult the Sarvāstivāda Vinaya materials directly in Chinese within specialized scholarly collections in order to obtain an authenticated and comprehensive basis for comparison.