<p>Sense-control is to experience things with mindfulness &amp; wisdom.</p>
<blockquote>
<p><em>Sense-control, too, has its nutriment; it is not without a nutriment.
And what is the nutriment of sense-control? 'Mindfulness and clear
comprehension,' should be the answer.</em></p>
<p><a href="http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel238.html#book-10" rel="nofollow noreferrer"><em>AN 10.61</em></a></p>
</blockquote>

CC BY-SA 3.0
2016-10-26T22:23:13.633Z
2016-10-26T22:23:13.633Z
2020-06-17T09:56:10.877Z
Dhamma Dhatu
<blockquote>
  <p>For example, does this concept mean that a heterosexual male should entirely avoid looking at women?</p>
</blockquote>

<p>If I can add to the other answers, a book about Buddhism (that I read once long ago) had a photo (of a monk with a fan), whose caption said that Burmese monks use their fans to hide their eyes (e.g. hide from things or from people they don't want to be tempted by the sight of) when they're out in the world.</p>

<p>See <a href="https://buddhism.stackexchange.com/questions/18014/guard-the-sense-doors-what-does-this-mean-and-what-is-its-application/18019#comment29819_18016">this comment</a>, I think that may be one technique among many.</p>

CC BY-SA 3.0
2016-10-26T23:14:51.447Z
2016-10-26T23:14:51.447Z
2017-04-13T12:51:06.307Z
ChrisW
<p>Guard your senses simply means not clinging to contacts, smells, visuals , mental fabrications , tastes, sounds.</p>

CC BY-SA 4.0
2020-08-18T07:24:17.177Z
2020-08-18T07:24:17.177Z
SacrificialEquation
<p>With each contact your perceive the experience: a pleasant, unpleasant or neutral feeling arises which you also perceive as either favorable, unfavorable and neutral. "Guarding the sense door" is you are aware of the sensation that arose and the perception that arose. Ideally you should be equanimous towards this experience, i.e., not attached or averse to the sensation and stimuli and also realise the evaluation you have given and feed the perception. If not (i.e. you react with craving, aversion or ignorance) then fabrications form: in which case you have be be aware of the fabrications also. These manifest as physical feeling in the body, having the characteristics of the <a href="https://en.wikipedia.org/wiki/Mah%C4%81bh%C5%ABta" rel="nofollow noreferrer">6 elements</a>; and the mental component has the content 50 <a href="https://en.wikipedia.org/wiki/Mental_factors_(Buddhism)" rel="nofollow noreferrer">cetasikas</a> (52 - 2 = 50 as feeling and perceptions are also <a href="https://en.wikipedia.org/wiki/Mental_factors_(Buddhism)" rel="nofollow noreferrer">cetasikas</a>) -- see section on <a href="http://www.accesstoinsight.org/lib/authors/mendis/wheel322.html#cetasika" rel="nofollow noreferrer">The Cetasikas</a> in <em>The Abhidhamma in Practice</em> by N.K.G. Mendis</p>

<p>Also note the initial experience, which even if you are have been equanimous has a bodily aspect which you have the characteristics of the elements. The sensation is three-fold (are pleasant, unpleasant or neutral). Likewise the contact, as well as the subsequent reaction of craving if present, has an impact in all aspects of the 4 Foundations of Mindfulness -- for more details on this see <a href="https://en.wikipedia.org/wiki/Satipatthana" rel="nofollow noreferrer">Satipatthana</a> related Suttas and literature.</p>

<p>The framework to guard your senses is outlined in the <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/26.6-Chachakka-S-m148-piya.pdf" rel="nofollow noreferrer">Cha Chakka Sutta</a> though there are more comprehensive dispositions also in other Suttas which covers other aspects also e.g. Satipatthana Sutta Dhammanupassana section.</p>

<blockquote>
  <p>...</p>
  
  <p><strong>Latent tendencies</strong></p>
  
  <p><em>LATENT TENDENCIES ARISING THROUGH THE EYE.</em> Bhikshus, dependent on eye and forms, eye-consciousness arises.</p>
  
  <p>When the three meet, there is contact. Dependent on contact, there is what is
  felt as <strong><em>pleasant</em></strong>, or as <strong><em>painful</em></strong>, or as <strong><em>neither pleasant nor painful</em></strong>.</p>
  
  <p>When one is touched by a <strong><em>pleasant</em></strong> feeling, <em>one delights in it, welcomes it, remains attached to it. Thus one’s latent tendency of <strong>lust</strong> (rāgânusaya)
  lies latent.</em></p>
  
  <p>When one is touched by a <strong><em>painful</em></strong> feeling, <em>one sorrows, grieves, laments, beats one’s breast and falls into confusion. Thus one’s latent tendency of <strong>aversion</strong> (paṭighânusaya) lies latent.</em></p>
  
  <p>When one is touched by a feeling that is <strong><em>neither pleasant nor painful</em></strong>, <em>one does not understand it as it really is, the arising, the passing away, the gratification, the danger, and the escape with regards to that feeling. Thus one’s latent tendency of <strong>ignorance</strong> (avijjā’nusaya) lies latent.</em></p>
  
  <p>Bhikshus, that one could make an end of suffering here and now, <strong><em>without</em> abandoning <em>lust</em> for <em>pleasurable</em> feelings, <em>without</em> removing <em>aversion</em> towards <em>painful</em> feelings,
  <em>without</em> uprooting <em>ignorance</em> towards feelings that are <em>neither pleasant nor painful</em> this is <em>IMPOSSIBLE</em></strong>.</p>
  
  <p>...</p>
  
  <p><strong>Abandoning the latent tendencies</strong></p>
  
  <p><em>ABANDONING LATENT TENDENCIES ARISING THROUGH THE EYE.</em></p>
  
  <p>...</p>
  
  <p>Bhikshus, that one could make an end of suffering here and now,
  <strong><em>having</em> abandoned <em>lust</em> for <em>pleasurable</em> feelings,
  <em>having</em> removed <em>aversion</em> towards <em>painful</em> feelings,
  <em>having</em> uprooted <em>ignorance</em> towards feelings that are <em>neither pleasant nor painful</em> this is <em>POSSIBLE</em></strong>.</p>
  
  <p>...</p>
</blockquote>

<p>Also in many other suttas the following passage appears. The implication is do not crave and grasp the sensory experience.</p>

<blockquote>
  <p>Here, bhikshus, when a monk <em>sees</em> a form with the <em>eye</em>, he <strong>grasps neither its sign nor its detail</strong>.</p>
  
  <p>So long he dwells <strong><em>unrestrained</em></strong> in that <strong><em>eye-faculty</em></strong>, <em>evil, unwholesome states of covetousness
  and displeasure might overwhelm him, to that extent</em>, he therefore keeps himself restrained.</p>
  
  <p>He practises the restraint of it. He guards the <strong><em>restraint</em></strong> of the <strong><em>eye-faculty</em></strong>, he commits himself
  to the restraint of the <em>eye-faculty</em>.</p>
  
  <p>...</p>
</blockquote>

<p><a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/19.14-Nimitta-anuvyanjana-piya.pdf" rel="nofollow noreferrer">Nimitta and Anuvyañjana</a> by Piya Tan</p>

CC BY-SA 3.0
2016-10-26T14:21:34.513Z
2016-11-02T06:33:04.200Z
2018-08-14T22:06:13.773Z
Suminda Sirinath S. Dharmasena
<p>Yuttadhammo Bhikkhu answers a question about "guarding the senses" in <a href="https://www.youtube.com/watch?v=3m6tonrhIdA?t=2076" rel="nofollow">this video (at time 34:40)</a>.</p>

<p>Guarding the sense doors is a way of protecting ourselves from being overcome by passion for the sensed object (which leads to dukkha). In his video Yuttadhammo mentions three ways to do this.</p>

<ol>
<li><p>Physically avoiding the object (in relation to your example, when on alms round monks may keep their eyes facing down to avoid lust from seeing a beautiful woman).</p></li>
<li><p>By developing samadhi the mind is disconnected from the sense doors (only the sixth sense "thought" is present)</p></li>
<li><p>By developing insight we know the inherent dukkha of sensed objects, therefore no passion arises for them when they are sensed.</p></li>
</ol>

<p>The third approach is part of the goal, the first two are training practices to help us maintain a calm mind to achieve the goal.</p>

CC BY-SA 3.0
2016-10-26T18:41:47.693Z
I also remember him saying something like "Guarding the sense doors doesn't mean to not let certain sights, sounds[...] in, but to not let your mind go out to them" (paraphrased)
OidaOudenEidos
CC BY-SA 3.0
2016-10-26T23:01:35.277Z
He says that it might mean different things to different people, i.e. that different people at various levels of development might use different techniques ... and Yuttadhammo Bhikkhu suggests that the Buddha might then use a phrase like "guarding the senses" repeatedly, even though the phrase has these multiple meanings, so that the same message is suitable to a varied audience.
ChrisW
CC BY-SA 3.0
2016-10-26T14:51:49.860Z
2016-10-26T21:54:32.083Z
2016-10-26T21:54:32.083Z
Hugh
<p>What does it mean to "guard the sense doors"? What is the practical application of this concept in daily life? For example, does this concept mean that a heterosexual male should entirely avoid looking at women?</p>

<p>Thank you </p>

<personal-practice><teaching><desire>
"Guard the sense doors"- What does this mean, and what is it's application?
# "Guard the sense doors"- What does this mean, and what is it's application?

(Asked by: username_0 on 2016-10-26)

What does it mean to "guard the sense doors"? What is the practical application of this concept in daily life? For example, does this concept mean that a heterosexual male should entirely avoid looking at women?

Thank you

**Tags:** personal-practice, teaching, desire


---

## 5 answers

### Answer by username_5 on 2016-10-26. Score: 7

Yuttadhammo Bhikkhu answers a question about "guarding the senses" in [this video (at time 34:40)](https://www.youtube.com/watch?v=3m6tonrhIdA?t=2076).

Guarding the sense doors is a way of protecting ourselves from being overcome by passion for the sensed object (which leads to dukkha). In his video Yuttadhammo mentions three ways to do this.

1. Physically avoiding the object (in relation to your example, when on alms round monks may keep their eyes facing down to avoid lust from seeing a beautiful woman).
2. By developing samadhi the mind is disconnected from the sense doors (only the sixth sense "thought" is present)
3. By developing insight we know the inherent dukkha of sensed objects, therefore no passion arises for them when they are sensed.

The third approach is part of the goal, the first two are training practices to help us maintain a calm mind to achieve the goal.

> **Comments:**
> **username_6**: I also remember him saying something like "Guarding the sense doors doesn't mean to not let certain sights, sounds[...] in, but to not let your mind go out to them" (paraphrased)  
> **username_2**: He says that it might mean different things to different people, i.e. that different people at various levels of development might use different techniques ... and Yuttadhammo Bhikkhu suggests that the Buddha might then use a phrase like "guarding the senses" repeatedly, even though the phrase has these multiple meanings, so that the same message is suitable to a varied audience.  

---

### Answer by username_4 on 2016-10-26. Score: 5

With each contact your perceive the experience: a pleasant, unpleasant or neutral feeling arises which you also perceive as either favorable, unfavorable and neutral. "Guarding the sense door" is you are aware of the sensation that arose and the perception that arose. Ideally you should be equanimous towards this experience, i.e., not attached or averse to the sensation and stimuli and also realise the evaluation you have given and feed the perception. If not (i.e. you react with craving, aversion or ignorance) then fabrications form: in which case you have be be aware of the fabrications also. These manifest as physical feeling in the body, having the characteristics of the [6 elements](https://en.wikipedia.org/wiki/Mah%C4%81bh%C5%ABta); and the mental component has the content 50 [cetasikas](https://en.wikipedia.org/wiki/Mental_factors_(Buddhism)) (52 - 2 = 50 as feeling and perceptions are also [cetasikas](https://en.wikipedia.org/wiki/Mental_factors_(Buddhism))) -- see section on [The Cetasikas](http://www.accesstoinsight.org/lib/authors/mendis/wheel322.html#cetasika) in *The Abhidhamma in Practice* by N.K.G. Mendis

Also note the initial experience, which even if you are have been equanimous has a bodily aspect which you have the characteristics of the elements. The sensation is three-fold (are pleasant, unpleasant or neutral). Likewise the contact, as well as the subsequent reaction of craving if present, has an impact in all aspects of the 4 Foundations of Mindfulness -- for more details on this see [Satipatthana](https://en.wikipedia.org/wiki/Satipatthana) related Suttas and literature.

The framework to guard your senses is outlined in the [Cha Chakka Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/26.6-Chachakka-S-m148-piya.pdf) though there are more comprehensive dispositions also in other Suttas which covers other aspects also e.g. Satipatthana Sutta Dhammanupassana section.

> ...
>
> **Latent tendencies**
>
> *LATENT TENDENCIES ARISING THROUGH THE EYE.* Bhikshus, dependent on eye and forms, eye-consciousness arises.
>
> When the three meet, there is contact. Dependent on contact, there is what is
> felt as ***pleasant***, or as ***painful***, or as ***neither pleasant nor painful***.
>
> When one is touched by a ***pleasant*** feeling, *one delights in it, welcomes it, remains attached to it. Thus one’s latent tendency of **lust** (rāgânusaya)
> lies latent.*
>
> When one is touched by a ***painful*** feeling, *one sorrows, grieves, laments, beats one’s breast and falls into confusion. Thus one’s latent tendency of **aversion** (paṭighânusaya) lies latent.*
>
> When one is touched by a feeling that is ***neither pleasant nor painful***, *one does not understand it as it really is, the arising, the passing away, the gratification, the danger, and the escape with regards to that feeling. Thus one’s latent tendency of **ignorance** (avijjā’nusaya) lies latent.*
>
> Bhikshus, that one could make an end of suffering here and now, ***without* abandoning *lust* for *pleasurable* feelings, *without* removing *aversion* towards *painful* feelings,
> *without* uprooting *ignorance* towards feelings that are *neither pleasant nor painful* this is *IMPOSSIBLE***.
>
> ...
>
> **Abandoning the latent tendencies**
>
> *ABANDONING LATENT TENDENCIES ARISING THROUGH THE EYE.*
>
> ...
>
> Bhikshus, that one could make an end of suffering here and now,
> ***having* abandoned *lust* for *pleasurable* feelings,
> *having* removed *aversion* towards *painful* feelings,
> *having* uprooted *ignorance* towards feelings that are *neither pleasant nor painful* this is *POSSIBLE***.
>
> ...

Also in many other suttas the following passage appears. The implication is do not crave and grasp the sensory experience.

> Here, bhikshus, when a monk *sees* a form with the *eye*, he **grasps neither its sign nor its detail**.
>
> So long he dwells ***unrestrained*** in that ***eye-faculty***, *evil, unwholesome states of covetousness
> and displeasure might overwhelm him, to that extent*, he therefore keeps himself restrained.
>
> He practises the restraint of it. He guards the ***restraint*** of the ***eye-faculty***, he commits himself
> to the restraint of the *eye-faculty*.
>
> ...

[Nimitta and Anuvyañjana](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/19.14-Nimitta-anuvyanjana-piya.pdf) by Piya Tan


---

### Answer by username_1 on 2016-10-26. Score: 2

Sense-control is to experience things with mindfulness & wisdom.

> *Sense-control, too, has its nutriment; it is not without a nutriment.
> And what is the nutriment of sense-control? 'Mindfulness and clear
> comprehension,' should be the answer.*
>
> [*AN 10.61*](http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel238.html#book-10)


---

### Answer by username_2 on 2016-10-26. Score: 2

> For example, does this concept mean that a heterosexual male should entirely avoid looking at women?

If I can add to the other answers, a book about Buddhism (that I read once long ago) had a photo (of a monk with a fan), whose caption said that Burmese monks use their fans to hide their eyes (e.g. hide from things or from people they don't want to be tempted by the sight of) when they're out in the world.

See [this comment](https://buddhism.stackexchange.com/questions/18014/guard-the-sense-doors-what-does-this-mean-and-what-is-its-application/18019#comment29819_18016), I think that may be one technique among many.


---

### Answer by username_3 on 2020-08-18. Score: 1

Guard your senses simply means not clinging to contacts, smells, visuals , mental fabrications , tastes, sounds.


---

