The Compendium of Caraka 1.8: aṣṭamo 'adhyāyaḥ /

Now, therefore, we shall explain the chapter on the therapeutic approach to the sense faculties.

Thus spoke the venerable Ātreya:

Here, indeed, there are five sense faculties, five sense elements, five sense seats, five sense objects, and five sense cognitions; thus it is stated in the section on sense faculties.

The mind, however, is beyond the senses; it is called sattva, and some call it cetas. Its activity is dependent on the wealth of its objects and the self, and it is the cause of the activity of the senses.

And because of the variations in resolve regarding its own objects and the objects of the senses, and because of its union with the qualities of rajas, tamas, and sattva, the mind appears manifold in a single person; yet it is not manifold, for a single [mind] does not operate simultaneously on manifold [objects]. Therefore, the functioning of all the senses is not simultaneous.

Whichever quality of sattva continuously accompanies a person, sages designate him as having that very sattva, due to the predominance of its persistence.

Preceded by the mind, the senses become capable of grasping their objects.

There, the five sense faculties are the visual, auditory, olfactory, gustatory, and tactile [faculties].

The five sense elements are space, wind, light, water, and earth.

The five sense seats are the two eyes, the two ears, the two nostrils, the tongue, and the skin.

The five sense objects are sound, touch, form, taste, and smell.

The five sense cognitions are those beginning with visual cognition; these, moreover, arise from the contact of the sense, the sense object, the mind, and the self; they are momentary and deterministic. Such is the pentad of pentads.

Mind, the object of mind, intellect, and the self—this is the summary of the spiritual substances and qualities, and the cause of engagement in and withdrawal from the good and the bad; and action inhering in substance is what is called activity.

Among these senses, which are accessible by inference and are composed of aggregates of modifications of the five great elements, light belongs especially to the visual faculty, space to the auditory, earth to the olfactory, water to the gustatory, and wind to the tactile.

There, whatever [element] a sense faculty is composed of by predominance, it grasps that very object corresponding to it, owing to its own nature and its all-pervading power.

From excessive application, non-application, or improper application to those objects, the sense faculty, accompanied by the mind, undergoes affliction, leading respectively to the impairment of cognition; on the other hand, from appropriate application, it returns to its normal state and enriches its respective cognition.

As for the mind, its object is that which is to be thought.

There, for the mind and the cognition of the mind, those very appropriate, excessive, deficient, and improper applications are the causes of normal state and abnormal state.

There, for the unafflicted senses accompanied by the mind, one should strive to keep them unafflicted in their natural state by means of these causes, namely: by wholesome contact with sense objects, by properly executing actions after having thoroughly examined them with the intellect, and by resorting to the opposites of the qualities of region, season, and constitution.

Therefore, everyone desiring their own welfare should at all times and in all respects practice noble conduct, firmly established in mindfulness.

For by practicing it, one accomplishes simultaneously two goals: health and mastery over the senses. We shall expound that noble conduct in its entirety, Agniveśa: namely, one should worship the gods, cows, brāhmaṇas, teachers, elders, accomplished persons, and preceptors; one should attend upon the fire; one should wear auspicious medicinal herbs; one should perform ablutions twice [daily]; one should constantly ensure cleanliness in the channels of excretion and of the feet; one should have hair, beard, body-hair, and nails cut three times a fortnight; one should always wear clean clothes, be cheerful, fragrant, well-dressed, with groomed hair; one should regularly apply oil to the head, ears, nose, and feet; one should inhale smoke; one should be the first to speak, pleasant-faced; one should assist those in distress; one should offer oblations; one should sacrifice; one should give gifts; one should bow at cross-roads; one should offer oblations to spirits; one should honor guests; one should give funeral cakes to the ancestors; one should speak wholesome, measured, and sweet words at the proper time; one should be self-controlled; one should be righteous; one should be jealous of the cause [of virtue], not jealous of the fruit; one should be free of worry, fearless, modest, wise, highly enthusiastic, clever, forgiving, virtuous, orthodox; one should attend upon those who are advanced in humility, intellect, learning, lineage, age, accomplishments, and conduct; one should walk carrying an umbrella, a staff, wearing a turban and shoes, looking a yoke-length ahead; one should observe auspicious customs; one should avoid ragged clothes, bones, thorns, impure things, hair, chaff, garbage heaps, ashes, potsherds, and bathing and sacrificial sites; one should stop physical exercise before exhaustion; one should be friendly toward all living beings; one should pacify the angry, console the frightened, assist the destitute; one should be true to one's word; one should prioritize peace; one should tolerate the harsh words of others; one should dispel anger; one should see the virtue of tranquility; and one should destroy the causes of passion and aversion.

One should not speak an untruth; one should not take another's property; one should not covet another's wife or another's wealth; one should not take pleasure in enmity; one should not commit sin, nor should one be sinful even toward a sinner; one should not speak of another's faults; one should not seek out another's secret; one should not sit with the unrighteous, nor with those hated by the king, nor with the insane, nor with fallen outcasts, nor with killers of an embryo, nor with the petty, nor with the wicked; one should not mount dangerous vehicles; one should not sit on a hard seat that is level with the knees; one should not take to a bed that is without a spread, without a pillow, not spacious, or uneven; one should not walk about on uneven mountain peaks; one should not climb a tree; one should not plunge into a fierce water current; one should not dwell in the shade of a riverbank; one should not wander around a conflagration; one should not laugh loudly; one should not release noisy flatus; one should not yawn, sneeze, or laugh with an uncovered mouth; one should not pick one's nose; one should not grind one's teeth; one should not sound one's nails; one should not strike one's bones; one should not scratch the ground; one should not tear grass; one should not crush a clod of earth; one should not make awkward gestures with one's limbs; one should not gaze at lights that are displeasing, impure, or inauspicious; one should not make the sound "huṃ" at a corpse; one should not step on the shadow of a caitya, a flag, a teacher, a venerable person, or an inauspicious object; one should not resort at night to a temple, a caitya, a courtyard, a crossroads, a pleasure grove, a cremation ground, or an execution ground; one should not enter alone into an empty house or a forest; one should not keep company with women, friends, or servants of evil conduct; one should not oppose superiors; one should not serve inferiors; one should not take pleasure in crookedness; one should not take refuge with an ignoble person; one should not generate fear; one should not indulge in rashness, excessive sleep, wakefulness, bathing, drinking, or eating; one should not stay for long with one's knees raised; one should not approach wild beasts, nor fanged animals, nor horned animals; one should avoid a direct headwind, sun glare, dew, and a fierce gale; one should not initiate a quarrel; one should not attend upon the fire without being composed, nor while unclean with food remnants; one should not warm oneself by placing it underneath; one should not take a bath or perform ablutions without having relieved fatigue, without washing one's face, or naked; one should not touch the head with the bathing wrap; one should not beat the ends of the hair; having performed ablutions, one should not wear those very same two clothes; one should not set out without touching jewels, ghee, a venerable person, an auspicious object, or flowers; one should not walk keeping venerable and auspicious objects to one's left, nor other things to one's right.

One should not consume food without a jewel on one's hand, unbathed, wearing dirty clothes, without chanting mantras, without offering oblations to the deities, without offering libations to the ancestors, without giving to teachers, guests, and dependents, without a pleasant fragrance, without a garland, without washing hands, feet, and face, with an unclean mouth, facing north, with an agitated mind, while attendants are without food, unrefined, impure, or hungry, in impure vessels, in an improper place, at an improper time, in a crowded place, without offering the first portion to the fire, unwashed with sprinkling water, unhallowed by mantras, while disparaging it, food that is contemptible, or food served with hostility; nor [should one consume] stale food, except for meat, greens, dried vegetables, fruits, and snacks; one should not consume everything without leaving a remainder, except for curd, honey, salt, barley meal, and ghee; one should not eat curd at night; one should not eat barley meal alone, nor at night, nor after a meal, nor in large quantities, nor twice [in a day], nor interrupted by water; and one should not eat it by biting it off with the teeth.

One should not sneeze, eat, or lie down crookedly; one should not engage in other work when impelled by natural urges; one should not emit sputum, feces, or urine facing the wind, fire, water, the moon, the sun, a brāhmaṇa, or a teacher; one should not urinate on a road, nor in a place with people, nor at mealtime; one should not discharge phlegm or nasal mucus during silent prayer, oblations, study, offerings, or auspicious rites.

One should not despise a woman; one should not place excessive trust in her; one should not make her hear a secret; one should not place her in authority.

One should not engage in sexual intercourse with a woman who is menstruating, or diseased, or impure, or inauspicious, or of undesirable appearance, conduct, and manners, or clumsy, or unfavorable, or unwilling, or desiring another, or with another's wife, or with a female of another species, or in an improper organ, or at a caitya, a courtyard, a crossroads, a pleasure grove, a cremation ground, an execution ground, in water, at a store of medicinal herbs, or in the dwellings of brāhmaṇas, teachers, and gods, nor during the twilights, nor before guests, nor while impure, nor without having taken medicine, nor without an elevated intention, nor without the presence of arousal, nor when one has not eaten, nor when excessively filled, nor in an awkward posture, nor when oppressed by urine or feces, nor when afflicted by exertion, exercise, fasting, or fatigue, nor in a non-private place.

One should not speak ill of the virtuous or of teachers; one should not perform sorcery rites, worship of caityas or venerable persons, or study while impure.

One should not practice study during unseasonal lightning, or when the directions glow bright red, or during a fire outbreak, or during an earthquake, or during a great festival, or during a meteor fall, or during an occultation by major planets, or on a moonless day, or at the twilights, nor without receiving it from the mouth of a teacher, nor in an unaccented voice, nor excessively, nor when exhausted, nor out of tune, nor with irregular pauses, nor too quickly, nor too slowly, nor too weakly, nor in tones that are too high or too low.

One should not violate established convention; one should not break an observance; one should not roam about at night, nor in an improper place; one should not indulge in eating, study, women, or sleep during the twilights; one should not form friendship with children, the aged, the greedy, fools, the afflicted, or eunuchs; one should not have a taste for attachment to liquor, gambling, or courtesans; one should not disclose a secret; one should not despise anyone; one should not be arrogant, nor clumsy, nor unkind, nor envious; one should not revile brāhmaṇas; one should not raise a stick against cows; one should not disparage elders, teachers, communities, or kings; one should not speak excessively; one should not cast out relatives, loyal persons, those who stood by one in distress, or those who know one's secrets.

One should not be timid, nor of overweening temperament; one should not fail to support one's servants; one should not distrust one's own people; one should not be happy alone; one should not have painful habits, conduct, or manners; one should not be trusting of everyone, nor suspicious of everyone, nor calculating at all times.

One should not let the time for action pass; one should not engage in what is unexamined; one should not fall under the sway of the senses; one should not let the restless mind wander; one should not place an excessive burden on the intellect and senses; one should not be a procrastinator; one should not yield to anger or elation; one should not harbor sorrow; one should not give way to conceit in success, nor to dejection in failure; one should constantly remember the ultimate nature of things; one should be certain of the power of causes and constant in undertaking actions through their causes; one should not rest content with what has been done; one should not abandon energy; one should not brood over censure.

One should not sacrifice to the fire while impure, [using] superior clarified butter, unbroken rice grains, sesame, kuśa grass, and mustard seeds, wishing blessings for oneself: 'May fire not depart from my body, may wind bestow vital breaths upon me, may Viṣṇu bestow strength upon me, may Indra bestow vigor upon me, may the waters enter me auspiciously'; reciting 'Āpo hi ṣṭhā...', one should touch water, wipe the lips twice, sprinkle the feet, and touch the apertures in the head, oneself, the heart, and the head with water.

And one should be dedicated to celibacy, knowledge, charity, friendliness, compassion, joy, equanimity, and tranquility.

Here are the verses:
The pentad of pentads has been taught, the mind, the tetrad of causes, / and noble conduct in its entirety in the chapter 'Introduction to the Senses'.

He who properly practices the regimen for the healthy as taught / is not separated from a lifespan of a hundred disease-free years.

Approved by the virtuous, he fills the human world with renown; / he attains dharma and prosperity, and wins the kinship of all beings.

Having performed meritorious deeds, he reaches the higher worlds of the virtuous; / therefore, this conduct should be observed by everyone at all times.

Whatever else might be revered though not mentioned here, / that conduct too is always endorsed by Ātreya.

Thus ends the eighth chapter, named 'Introduction to the Senses', in the Ślokasthāna of the treatise composed by Agniveśa and redacted by Caraka. //8

Thus ends the second [tetrad], the Tetrad on Health. //2