Yathā ca pātimokkhasaṃvaro saddhāya, evaṃ satiyā indriyasaṃvaro sampādetabbo.
（二、根律仪戒的成就）正如别解脱律仪的依于信，而根律仪则依于念而成就。
Ñ(I,100): (b) And as Pātimokkha restraint is undertaken out of faith, so restraint of the sense faculties should be undertaken with mindfulness.
Satisādhano hi so, satiyā adhiṭṭhitānaṃ indriyānaṃ abhijjhādīhi ananvāssavanīyato.
依念而成，因为由于念的坚定，则诸根不为贪欲等所侵袭。
Ñ: For that is accomplished by mindfulness, because when the sense faculties' functions are founded on mindfulness, there is no liability to invasion by covetousness and the rest.
Tasmā ‘‘varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho’’ti (saṃ. ni. 4.235) ādinā nayena ādittapariyāyaṃ samanussaritvā rūpādīsu visayesu cakkhudvārādipavattassa viññāṇassa abhijjhādīhi anvāssavanīyaṃ nimittādiggāhaṃ asammuṭṭhāya satiyā nisedhentena esa sādhukaṃ sampādetabbo.
故说：「诸比丘！宁为燃烧热烈辉焰的铁棒而触其眼根，亦不于眼所识的诸色而执取其（男女净等的）细相」，这是说善须忆念燃烧的教理，而善成就其根律仪戒，以不妄念去制止依于眼门等所起的（速行）识对于色等境界而执取于（男女等净）相，为贪欲所侵袭。
Ñ: So, recollecting the Fire Discourse, which begins thus, 'Better, bhikkhus, the extirpation of the eye faculty by a red-hot burning blazing glowing iron spike than the apprehension of signs in the particulars of visible objects cognizable by the eye' (S.iv,168), this [restraint] should be properly undertaken by preventing with unremitting mindfulness any apprehension, in the objective fields consisting of visible data, etc., of any signs, etc., likely to encourage covetousness, etc., to invade consciousness occurring in connexion with the eye door, and so on.
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