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Majjhima Nikāya 152 Middle Discourses 152
Indriyabhāvanāsutta The Development of the Faculties The Development of the FacultiesSource: https://www.digitalpalireader.online/_external/translations/bt-bdhrs/mn/mn_e_152.htm
Evaṁ me sutaṁ—So I have heard. Thus have I heard.
ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ viharati suveḷuvane. At one time the Buddha was staying near Kajaṅgalā in a bamboo grove. The names here are spelled gajaṅgalā and suveḷuvana, but I keep consistency with AN 10.28, where a nun residing at this town gives a penetrative discourse to the townsfolk. In the Vinaya it is mentioned as the easternmost point of the “middle country”, just beyond which lay Mahāsāla (Kd 5:13.12.2). The Milindapañha says it was a brahmin village on the slopes of the Himalayas where its main protagonist, the monk Nāgasena, was born (Mil 2:22.3). Assuming both these are the same place, we might look somewhere near Darjeeling for this town. In any case, it represents the furthest east that the Buddha taught. It is sometimes identified with 羯蠅揭羅 mentioned by Xuang Zang, but that has been located near Agra south of Sāvatthī.On one occasion the Blessed One was living at Kajangalā in a grove of mukhelu trees.
Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him. A brahmin teacher named Pārāsariya (also spelled Pārāpariya or Pārāsiviya) features in Ja 222 and Ja 353 as one who warns that doing evil will lead to regret. The three similarly-named monks in the Theragāthā (Thag 1.116, Thag 16.2, Thag 16.10) share the same clan name (Sanskrit Pārāśarya). These are descendants of the great sage Parāśara Śāktya, who is mentioned in Rig Veda 7.1.18 alongside Śatayātu, Vasiṣṭha; his prayers to Agni are recorded at Rig Veda 1.65–73, and to Soma at 9.97.31–44.Then the brahmin student Uttara, a pupil of the brahmin Pārāsariya, went to the Blessed One and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ bhagavā etadavoca: When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, When this courteous and amiable talk was finished, he sat down at one side. The Blessed One then asked him:
“deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti? “Uttara, does Pārāsariya teach his disciples the development of the faculties?” “Uttara, does the brahmin Pārāsariya teach his disciples the development of the faculties?”
“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti. “He does, worthy Gotama.” “He does, Master Gotama.”
“Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti? “But how does he teach it?” “But, Uttara, how does he teach his disciples the development of the faculties?”
“Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti—“Worthy Gotama, it’s when the eye sees no sight and the ear hears no sound. This is perhaps a distorted reference to certain Upaniṣadic teachings that speak of the undifferentiated state of divinity that contains the potential for the faculties of seeing, etc. See DN 29:16.13 and note there. Perhaps, too, it refers to the notion that in deep sleep the senses are withdrawn into the “space of the heart” (Bṛhadāraṇyaka Upaniṣad 2.1.17).“Here, Master Gotama, one does not see forms with the eye, one does not hear sounds with the ear—
evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti. That’s how Pārāsariya teaches his disciples the development of the faculties.” that is how the brahmin Pārāsariya teaches his disciples the development of the faculties.”
“Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; “In that case, Uttara, a blind person and a deaf person will have developed faculties “If that is so, Uttara, then a blind man and a deaf man will have developed faculties,
yathā pārāsiviyassa brāhmaṇassa vacanaṁ. according to what Pārāsariya says. according to what the brahmin Pārāsariya says.
Andho hi, uttara, cakkhunā rūpaṁ na passati, badhiro sotena saddaṁ na suṇātī”ti. For a blind person sees no sight with their eyes and a deaf person hears no sound with their ears.” This teaching is not about deep meditation, where the senses can be in a state of abeyance, but about how we relate to the experience of the senses.For a blind man does not see forms with the eye, and a deaf man does not hear sounds with the ear.”
Evaṁ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. When he said this, Uttara sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. When this was said, the brahmin student Uttara, Pārāsariya’s pupil, sat silent, dismayed, with shoulders drooping and head down, glum, and without response.
Atha kho bhagavā uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā āyasmantaṁ ānandaṁ āmantesi: Knowing this, the Buddha addressed Venerable Ānanda, Then, knowing this, the Blessed One addressed the venerable Ānanda:
“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti. “Ānanda, the development of the faculties taught by Pārāsariya is quite different from the supreme development of the faculties in the training of the Noble One.” “Ānanda, the brahmin Pārāsariya teaches his disciples the development of the faculties in one way, but in the Noble One’s Discipline the supreme development of the faculties is otherwise.”The expression “the development of the faculties” (indriyabhāvanā) properly signifies the development of the mind in responding to the objects experienced through the sense faculties. The more rudimentary aspect of this practice, the restraint of the sense faculties (indriyasaṁvara), involves controlling the mind in such a way that one does not grasp at the “signs and features” of things, their distinctive attractive and repulsive attributes. The development of the faculties carries this process of control through to the point where, by an act of will, one can immediately set up insight even in the course of sense perception. At the highest level one acquires the ability to radically transform the subjective significance of perceptual objects themselves, making them appear in a mode that is the very opposite of the way they are normally apprehended.
“Etassa, bhagavā, kālo; etassa, sugata, kālo “Now is the time, Blessed One! Now is the time, Holy One. “Now is the time, Blessed One, now is the time, Sublime One,
yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The mendicants will listen and remember it.” for the Blessed One to teach the supreme development of the faculties in the Noble One’s Discipline. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Ānanda, listen and apply your mind well, I will speak.” “Then listen, Ānanda, and attend closely to what I shall say.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. “Yes, venerable sir,” the venerable Ānanda replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? “And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One? “Now, Ānanda, how is there the supreme development of the faculties in the Noble One’s Discipline?
Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When a mendicant sees a sight with their eyes, in them arises what is agreeable, what is disagreeable, and what is both agreeable and disagreeable. Here, Ānanda, when a bhikkhu sees a form with the eye, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.MA explains that when a desirable form comes into range of the eye, an agreeable state (manāpa) arises; when an undesirable form appears, a disagreeable state (amanāpa) arises; and when an indifferent form appears, a state that is both agreeable and disagreeable arises. It should be noted that though these three terms are ordinarily used to qualify the sense objects, here they also seem to signify subtle states of liking, aversion, and dull indifference that arise due to the influence of the underlying tendencies. MṬ identifies “the agreeable” with wholesome and unwholesome states of mind associated with joy, “the disagreeable” with unwholesome states of mind associated with grief (displeasure), and “the agreeable and disagreeable” with states of mind associated with equanimous feeling.
So evaṁ pajānāti: They understand: He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ‘There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, crude, and dependently originated. But that is conditioned, gross, dependently arisen;
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely this is peaceful, this is sublime, that is—
upekkhā’ti. equanimity.’ equanimity.’
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, The agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease in him;
upekkhā saṇṭhāti. and equanimity becomes stabilized. equanimity is established.MA: This equanimity is the equanimity of insight (vipassan’upekkhā). The bhikkhu does not allow his mind to be overcome by lust, hate, or delusion, but comprehends the object and sets up insight in the neutral state. MṬ explains this to mean that he enters into equanimity regarding formations (saṅkhār’upekkhā), a particular stage of insight knowledge (see Vsm XXI, 61–66).
Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; It’s like how a person with clear eyes might open their eyes then shut them; or might shut their eyes then open them. The Buddha gives a series of similes, each one appropriate to the specific sense.Just as a man with good sight, having opened his eyes might shut them or having shut his eyes might open them,
evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. so too concerning anything at all, the agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease just as quickly, just as rapidly, just as easily, and equanimity is established—
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu. In the training of the Noble One this is called the supreme development of the faculties regarding sights known by the eye. Bearing in mind that the word for “faculty”, indriya, has the sense of “potential”, this phrase emphasizes that the “restraint” of the senses is also the way to “develop” them to their fullest.this is called in the Noble One’s Discipline the supreme development of the faculties regarding forms cognizable by the eye.MṬ: The noble development of the faculties is the suppression of lust, etc., arisen through the eye, and the establishment of the equanimity of insight.
Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant hears a sound with their ears, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. “Again, Ānanda, when a bhikkhu hears a sound with the ear, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
So evaṁ pajānāti: They understand: He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ‘There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, crude, and dependently originated. But that is conditioned, gross, dependently arisen;
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely this is peaceful, this is sublime, that is—
upekkhā’ti. equanimity.’ equanimity.’
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, The agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease in him;
upekkhā saṇṭhāti. and equanimity becomes stabilized. equanimity is established.
Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṁ pahareyya; It’s like how a strong person can effortlessly snap their fingers. Just as a strong man might easily snap his fingers,
evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. so too concerning anything at all, the agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease just as quickly, just as rapidly, just as easily, and equanimity is established—
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu. In the training of the Noble One this is called the supreme development of the faculties regarding sounds known by the ear. this is called in the Noble One’s Discipline the supreme development of the faculties regarding sounds cognizable by the ear.
Puna caparaṁ, ānanda, bhikkhuno ghānena gandhaṁ ghāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant smells an odor with their nose, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. “Again, Ānanda, when a bhikkhu smells an odour with the nose, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
So evaṁ pajānāti: They understand: He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ‘There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, crude, and dependently originated. But that is conditioned, gross, dependently arisen;
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely this is peaceful, this is sublime, that is—
upekkhā’ti. equanimity.’ equanimity.’
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, The agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease in him;
upekkhā saṇṭhāti. and equanimity becomes stabilized. equanimity is established.
Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti; It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there. Just as raindrops on a slightly sloping lotus leaf roll off and do not remain there,
evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. so too concerning anything at all, the agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease just as quickly, just as rapidly, just as easily, and equanimity is established—
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu. In the training of the Noble One this is called the supreme development of the faculties regarding smells known by the nose. this is called in the Noble One’s Discipline the supreme development of the faculties regarding odours cognizable by the nose.
Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant tastes a flavor with their tongue, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. “Again, Ānanda, when a bhikkhu tastes a flavour with the tongue, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
So evaṁ pajānāti: They understand: He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ‘There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, crude, and dependently originated. But that is conditioned, gross, dependently arisen;
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely this is peaceful, this is sublime, that is—
upekkhā’ti. equanimity.’ equanimity.’
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, The agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease in him;
upekkhā saṇṭhāti. and equanimity becomes stabilized. equanimity is established.
Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya; It’s like how a strong person who’s formed a glob of spit on the tip of their tongue could easily spit it out. Just as a strong man might easily spit out a ball of spittle collected on the tip of his tongue,
evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. so too concerning anything at all, the agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease just as quickly, just as rapidly, just as easily, and equanimity is established—
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu. In the training of the Noble One this is called the supreme development of the faculties regarding tastes known by the tongue. this is called in the Noble One’s Discipline the supreme development of the faculties regarding flavours cognizable by the tongue.
Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭhabbaṁ phusitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant encounters a touch with their body, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. “Again, Ānanda, when a bhikkhu touches a tangible with the body, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
So evaṁ pajānāti: They understand: He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ‘There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, crude, and dependently originated. But that is conditioned, gross, dependently arisen;
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely this is peaceful, this is sublime, that is—
upekkhā’ti. equanimity.’ equanimity.’
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, The agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease in him;
upekkhā saṇṭhāti. and equanimity becomes stabilized. equanimity is established.
Seyyathāpi, ānanda, balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; It’s like how a strong person can extend or contract their arm. Just as a strong man might extend his flexed arm or flex his extended arm,
evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. so too concerning anything at all, the agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease just as quickly, just as rapidly, just as easily, and equanimity is established—
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu. In the training of the Noble One this is called the supreme development of the faculties regarding touches known by the body. this is called in the Noble One’s Discipline the supreme development of the faculties regarding tangibles cognizable by the body.
Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant knows a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. “Again, Ānanda, when a bhikkhu cognizes a mind-object with the mind, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
So evaṁ pajānāti: They understand: He understands thus:
‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ‘There has arisen in me what is agreeable, there has arisen what is disagreeable, there has arisen what is both agreeable and disagreeable.
Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, crude, and dependently originated. But that is conditioned, gross, dependently arisen;
Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely this is peaceful, this is sublime, that is—
upekkhā’ti. equanimity.’ equanimity.’
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, The agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease in him;
upekkhā saṇṭhāti. and equanimity becomes stabilized. equanimity is established.
Seyyathāpi, ānanda, balavā puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. It’s like how a strong person could let two or three drops of water fall onto an iron cauldron that had been heated all day. Just as if a man were to let two or three drops of water fall onto an iron plate heated for a whole day,
Dandho, ānanda, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya; The drops would be slow to fall, but they’d quickly dry up and evaporate. the falling of the drops might be slow but they would quickly vaporise and vanish;The same simile appears at MN 66.16.
evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. so too concerning anything at all, the agreeable that arose, the disagreeable that arose, and the both agreeable and disagreeable that arose cease just as quickly, just as rapidly, just as easily, and equanimity is established—
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. In the training of the Noble One this is called the supreme development of the faculties regarding ideas known by the mind. this is called in the Noble One’s Discipline the supreme development of the faculties regarding ideas cognizable by the mind.
Evaṁ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti. That’s how there is the supreme development of the faculties in the training of the Noble One. That is how there is the supreme development of the faculties in the Noble One’s Discipline.
Kathañcānanda, sekho hoti pāṭipado? And how are they a practicing trainee? This is at least a stream-enterer; they still react to sense experiences that are agreeable or disagreeable, but they understand that they lead to suffering and train themselves to be freed.“And how, Ānanda, is one a disciple in higher training, one who has entered upon the way?
Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When a mendicant sees a sight with their eyes, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. Here, Ānanda, when a bhikkhu sees a form with the eye, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. They are horrified, repelled, and disgusted by that. He is repelled, humiliated, and disgusted by the agreeable that arose, by the disagreeable that arose, and by the both agreeable and disagreeable that arose.
Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … When he hears a sound with the ear…
ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … smells an odour with the nose…
jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … tastes a flavour with the tongue…
kāyena phoṭṭhabbaṁ phusitvā … When they feel a touch with their body … touches a tangible with the body…
manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When they know a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. when he cognizes a mind-object with the mind, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. They are horrified, repelled, and disgusted by that. He is repelled, humiliated, and disgusted by the agreeable that arose, by the disagreeable that arose, and by the both agreeable and disagreeable that arose.Although the sekha has already entered upon the way to final deliverance, he is still prone to subtle states of liking, aversion, and dull indifference in regard to sense objects. He experiences these, however, as impediments to his progress, and thus becomes repelled, humiliated, and disgusted by them.
Evaṁ kho, ānanda, sekho hoti pāṭipado. That’s how they are a practicing trainee. That is how one is a disciple in higher training, one who has entered upon the way.
Kathañcānanda, ariyo hoti bhāvitindriyo? And how are they a noble one with developed faculties? This is the arahant. They still experience sense stimulation as pleasant, etc., but without reacting.“And how, Ānanda, is one a noble one with developed faculties?Ariya bhāvitindriya: the arahant is meant.
Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When a mendicant sees a sight with their eyes, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. Here, Ānanda, when a bhikkhu sees a form with the eye, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.Since the arahant has eradicated all the defilements along with their underlying tendencies, in this passage the three terms—the agreeable, etc.—must be understood simply as the feelings that arise through contact with sense objects, and not as the subtle traces of liking, aversion, and indifference relevant to the preceding passage.
So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. Here this ability is fully mastered. It is taught to those in training as a practice at AN 5.144.If he should wish: ‘May I abide perceiving the unrepulsive in the repulsive,’ he abides perceiving the unrepulsive in the repulsive.
Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If he should wish: ‘May I abide perceiving the repulsive in the unrepulsive,’ he abides perceiving the repulsive in the unrepulsive.
Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If he should wish: ‘May I abide perceiving the unrepulsive in the repulsive and the unrepulsive,’ he abides perceiving the unrepulsive in that.
Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If he should wish: ‘May I abide perceiving the repulsive in the unrepulsive and the repulsive,’ he abides perceiving the repulsive in that.
Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. If he should wish: ‘May I, avoiding both the repulsive and unrepulsive, abide in equanimity, mindful and fully aware,’ he abides in equanimity towards that, mindful and fully aware.The Paṭisambhidāmagga calls this practice “the noble supernormal power” (ariya iddhi) and explains it thus (ii.212): To abide perceiving the unrepulsive in the repulsive, one pervades a repulsive being with loving-kindness, or one attends to a repulsive object (either animate or inanimate) as a mere assemblage of impersonal elements. To abide perceiving the repulsive in the unrepulsive, one pervades a (sensually) attractive person with the idea of the foulness of the body, or one attends to an attractive object (either animate or inanimate) as impermanent. The third and fourth methods involve the application of the first and second contemplations to both repulsive and unrepulsive objects, without discrimination. The fifth method involves the avoidance of joy and sorrow in response to the six sense objects, thus enabling one to abide in equanimity, mindful and fully aware. Although this fivefold contemplation is ascribed to the arahant as a power perfectly under his control, elsewhere the Buddha teaches it to bhikkhus still in training as a way to overcome the three unwholesome roots. See AN 5:144/iii.169–70; and for a thoughtful commentary on that sutta, see Nyanaponika Thera, The Roots of Good and Evil, pp. 73–78.
Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā …pe… When they hear a sound with their ear … “Again, Ānanda, when a bhikkhu hears a sound with the ear…
ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … smells an odour with the nose…
jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … tastes a flavour with the tongue…
kāyena phoṭṭhabbaṁ phusitvā … When they feel a touch with their body … touches a tangible with the body…
manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When they know a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. when he cognizes a mind-object with the mind, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If he should wish: ‘May I abide perceiving the unrepulsive in the repulsive,’ he abides perceiving the unrepulsive in the repulsive.
Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If he should wish: ‘May I abide perceiving the repulsive in the unrepulsive,’ he abides perceiving the repulsive in the unrepulsive.
Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If he should wish: ‘May I abide perceiving the unrepulsive in the repulsive and the unrepulsive,’ he abides perceiving the unrepulsive in that.
Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If he should wish: ‘May I abide perceiving the repulsive in the unrepulsive and the repulsive,’ he abides perceiving the repulsive in that.
Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. If he should wish: ‘May I, avoiding both the repulsive and unrepulsive, abide in equanimity, mindful and fully aware,’ he abides in equanimity towards that, mindful and fully aware.
Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo. That’s how they are a noble one with developed faculties. That is how one is a noble one with developed faculties.
Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo. So, Ānanda, I have taught the supreme development of the faculties in the training of the Noble One, I have taught the practicing trainee, and I have taught the noble one with developed faculties. “So, Ānanda, the supreme development of the faculties in the Noble One’s Discipline has been taught by me, the disciple in higher training who has entered upon the way has been taught by me, and the noble one with developed faculties has been taught by me.
Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. “What should be done for his disciples out of compassion by a Teacher who seeks their welfare and has compassion for them, that I have done for you, Ānanda.
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.” The Majjhima Nikāya ends with the Buddha encouraging the archetypal student of the suttas, Ānanda, to develop meditation.There are these roots of trees, these empty huts. Meditate, Ānanda, do not delay, or else you will regret it later. This is our instruction to you.”
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda approved what the Buddha said. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.
Indriyabhāvanāsuttaṁ niṭṭhitaṁ dasamaṁ.
Saḷāyatanavaggo niṭṭhito pañcamo.
Tassuddānaṁ
Anāthapiṇḍiko channo,
puṇṇo nandakarāhulā;
Chachakkaṁ saḷāyatanikaṁ,
nagaravindeyyasuddhikā;
Indriyabhāvanā cāpi,
vaggo ovādapañcamoti.
Idaṁ vaggānamuddānaṁ
Devadahonupado ca,
Suññato ca vibhaṅgako;
Saḷāyatanoti vaggā,
Uparipaṇṇāsake ṭhitāti.
Uparipaṇṇāsakaṁ samattaṁ.
Tīhi paṇṇāsakehi paṭimaṇḍito sakalo
majjhimanikāyo samatto. The Middle Discourses are complete.