Indriyabhāvanāsutta

Majjhima Nikāya 152

The Development of the Faculties · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Buddhabhagavā near Kajaṅgalāgajaṅgalāyaṁ apart·dwellviharati in a bamboo grove.suveḷuvane.

So I have heard. At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.

thenAtha indeedkho Uttarauttaro studentmāṇavo pupil of Pārāsariyapārāsiviyantevāsī whereyena the Blessed Onebhagavā approached himtenupasaṅkami; approach·having doneupasaṅkamitvā with the Blessed Onebhagavatā togethersaddhiṁ exchanged greetingssammodi.
politeSammodanīyaṁ conversationkathaṁ courteoussāraṇīyaṁ exchange·having donevītisāretvā to one sideekamantaṁ sat downnisīdi. to one sideEkamantaṁ seatednisinnaṁ indeedkho Uttarauttaraṁ studentmāṇavaṁ pupil of Pārāsariyapārāsiviyantevāsiṁ the Blessed Onebhagavā this·saidetadavoca:
teaches“deseti, Uttarauttara, Pārāsariyapārāsiviyo brahminbrāhmaṇo to disciplessāvakānaṁ development of the facultiesindriyabhāvanan”ti?
teaches“Deseti, worthybho Gotamagotama, Pārāsariyapārāsiviyo brahminbrāhmaṇo to disciplessāvakānaṁ development of the facultiesindriyabhāvanan”ti.
but in what way“Yathā howkathaṁ thenpana, Uttarauttara, teachesdeseti Pārāsariyapārāsiviyo brahminbrāhmaṇo to disciplessāvakānaṁ development of the facultiesindriyabhāvanan”ti?
here“Idha, worthybho Gotamagotama, with the eyecakkhunā a sightrūpaṁ notna seespassati, with the earsotena a soundsaddaṁ notna hearssuṇāti—
thusevaṁ indeedkho, worthybho Gotamagotama, teachesdeseti Pārāsariyapārāsiviyo brahminbrāhmaṇo to disciplessāvakānaṁ development of the facultiesindriyabhāvanan”ti.
in that case“Evaṁ being sosante indeedkho, Uttarauttara, a blind personandho developed·facultybhāvitindriyo will bebhavissati, a deaf personbadhiro developed·facultybhāvitindriyo will bebhavissati;
according toyathā of Pārāsariyapārāsiviyassa of the brahminbrāhmaṇassa wordvacanaṁ.
a blind personAndho forhi, Uttarauttara, with the eyecakkhunā a sightrūpaṁ notna seespassati, a deaf personbadhiro with the earsotena a soundsaddaṁ notna hearssuṇātī”ti.

Then the student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Uttara, does Pārāsariya teach his disciples the development of the faculties?” “He does, worthy Gotama.” “But how does he teach it?” “Worthy Gotama, it’s when the eye sees no sight and the ear hears no sound. That’s how Pārāsariya teaches his disciples the development of the faculties.” “In that case, Uttara, a blind person and a deaf person will have developed faculties according to what Pārāsariya says. For a blind person sees no sight with their eyes and a deaf person hears no sound with their ears.”

thusEvaṁ when saidvutte, Uttarauttaro young brahminmāṇavo student of Pārāsiviyapārāsiviyantevāsī silence·becometuṇhībhūto dismayed·becomemaṅkubhūto fallen·shoulderpattakkhandho down·faceadhomukho forth·broodpajjhāyanto not·ready replyappaṭibhāno down·sitnisīdi.

When he said this, Uttara sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

thenAtha indeedkho the Blessed Onebhagavā Uttarauttaraṁ the young brahminmāṇavaṁ the pupil of Pārāsariyapārāsiviyantevāsiṁ silent·becometuṇhībhūtaṁ dejected·becomemaṅkubhūtaṁ fallen·shoulderspattakkhandhaṁ down·faceadhomukhaṁ broodingpajjhāyantaṁ not·ready witappaṭibhānaṁ having knownviditvā the venerableāyasmantaṁ Ānandaānandaṁ addressedāmantesi:
one way“aññathā indeedkho, Ānandaānanda, teachesdeseti Pārāsariyapārāsiviyo the brahminbrāhmaṇo to the disciplessāvakānaṁ faculty·developmentindriyabhāvanaṁ, another wayaññathā andca and further, Ānandapanānanda, in the Noble One’sariyassa trainingvinaye supremeanuttarā faculty·developmentindriyabhāvanā ishotī”ti.
for this“Etassa, Blessed Onebhagavā, it is the timekālo; for thisetassa, Holy Onesugata, it is the timekālo
thatyaṁ the Blessed Onebhagavā in the Noble One’sariyassa trainingvinaye supremeanuttaraṁ faculty·developmentindriyabhāvanaṁ may teachdeseyya. of the Blessed OneBhagavato having heardsutvā the mendicantsbhikkhū will rememberdhāressantī”ti.
well then, Ānanda“Tenahānanda, listensuṇāhi, wellsādhukaṁ in your mindmanasi applykarohi; I will speakbhāsissāmī”ti.
yes“Evaṁ, sirbhante”ti indeedkho venerableāyasmā Ānandaānando to the Blessed Onebhagavato repliedpaccassosi.
the Blessed OneBhagavā this·saidetadavoca:

Knowing this, the Buddha addressed Venerable Ānanda, “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.” “Now is the time, Blessed One! Now is the time, Holy One. Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The mendicants will listen and remember it.” “Well then, Ānanda, listen and apply your mind well, I will speak.” “Yes, sir,” Ānanda replied. The Buddha said this:

and how, Ānanda“Kathañcānanda, of the noble oneariyassa in the trainingvinaye un-·higheranuttarā faculty·developmentindriyabhāvanā is therehoti?
here, ĀnandaIdhānanda, for a mendicantbhikkhuno with the eyecakkhunā a sightrūpaṁ having seendisvā up·gouppajjati agreeablemanāpaṁ, up·gouppajjati disagreeableamanāpaṁ, up·gouppajjati both agreeable and disagreeablemanāpāmanāpaṁ.
heSo thusevaṁ understandspajānāti:
has arisen‘uppannaṁ indeedkho in meme thisidaṁ agreeablemanāpaṁ, up·goneuppannaṁ disagreeableamanāpaṁ, up·goneuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ.
that + andTañca indeedkho together·makesaṅkhataṁ crudeoḷārikaṁ dependently originatedpaṭiccasamuppannaṁ.
thisEtaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ namelyyadidaṁ—
equanimityupekkhā’ti.
for himTassa thattaṁ up·goneuppannaṁ mind·reachingmanāpaṁ up·goneuppannaṁ un-·mind·reachingamanāpaṁ up·goneuppannaṁ mind·reaching + mind·reachingmanāpāmanāpaṁ ceasesnirujjhati;
equanimityupekkhā becomes stabilizedsaṇṭhāti.
just asSeyyathāpi, Ānandaānanda, with clear eyescakkhumā a personpuriso open·closeummīletvā orvā might shutnimīleyya, having shutnimīletvā orvā might openummīleyya;
thus + justevameva indeedkho, Ānandaānanda, for whomeveryassa anyonekassaci thus + quickevaṁsīghaṁ thus + swiftevaṁtuvaṭaṁ thus + with little troubleevaṁappakasirena up·goneuppannaṁ mind·reachingmanāpaṁ up·goneuppannaṁ un-·mind·reachingamanāpaṁ up·goneuppannaṁ mind·reaching + mind·reachingmanāpāmanāpaṁ ceasesnirujjhati, equanimityupekkhā becomes stabilizedsaṇṭhāti—
thisayaṁ is called, Ānandavuccatānanda, of the noble oneariyassa in the trainingvinaye un-·higheranuttarā faculty·developmentindriyabhāvanā eye·knowablecakkhuviññeyyesu in sightsrūpesu.

“And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One? 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. They understand: ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. That’s conditioned, crude, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. It’s like how a person with clear eyes might open their eyes then shut them; or might shut their eyes then open them. 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. In the training of the Noble One this is called the supreme development of the faculties regarding sights known by the eye.

againPuna furthermorecaparaṁ, Ānandaānanda, of a monkbhikkhuno with the earsotena soundsaddaṁ having heardsutvā arisesuppajjati agreeablemanāpaṁ, arisesuppajjati disagreeableamanāpaṁ, arisesuppajjati both agreeable and disagreeablemanāpāmanāpaṁ.
heSo thusevaṁ understandspajānāti:
arisen‘uppannaṁ indeedkho in meme thisidaṁ agreeablemanāpaṁ, arisenuppannaṁ disagreeableamanāpaṁ, arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ.
that + andTañca indeedkho conditionedsaṅkhataṁ crudeoḷārikaṁ dependently originatedpaṭiccasamuppannaṁ.
thisEtaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ that isyadidaṁ—
equanimityupekkhā’ti.
for himTassa thattaṁ arisenuppannaṁ agreeablemanāpaṁ arisenuppannaṁ disagreeableamanāpaṁ arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ ceasesnirujjhati;
equanimityupekkhā becomes stabilizedsaṇṭhāti.
just asSeyyathāpi, Ānandaānanda, strongbalavā personpuriso with ease·justappakasireneva fingersaccharaṁ might snappahareyya;
even soevameva indeedkho, Ānandaānanda, of whoeveryassa anyonekassaci so·quickevaṁsīghaṁ so·swiftevaṁtuvaṭaṁ so·with easeevaṁappakasirena arisenuppannaṁ agreeablemanāpaṁ arisenuppannaṁ disagreeableamanāpaṁ arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ ceasenirujjhati, equanimityupekkhā becomes stabilizedsaṇṭhāti—
thisayaṁ be called·Ānandavuccatānanda, of the Noble Oneariyassa in the trainingvinaye supremeanuttarā faculty·developmentindriyabhāvanā ear·to be knownsotaviññeyyesu soundssaddesu.

Furthermore, when a mendicant hears a sound with their ears, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. They understand: ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. That’s conditioned, crude, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. It’s like how a strong person can effortlessly snap their fingers. 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. In the training of the Noble One this is called the supreme development of the faculties regarding sounds known by the ear.

Furthermore, when a mendicant smells an odor with their nose, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. They understand: ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. That’s conditioned, crude, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized. It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there. 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. In the training of the Noble One this is called the supreme development of the faculties regarding smells known by the nose.

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