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Majjhima Nikāya 152

Indriyabhāvanāsutta

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

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againPuna and furthercaparaṁ, Ānandaānanda, of a mendicantbhikkhuno with the tonguejivhāya a flavorrasaṁ having tastedsāyitvā arisesuppajjati agreeablemanāpaṁ, arisesuppajjati disagreeableamanāpaṁ, arisesuppajjati both agreeable and disagreeablemanāpāmanāpaṁ.
theySo thusevaṁ understandspajānāti:
has arisen‘uppannaṁ indeedkho in meme thisidaṁ agreeablemanāpaṁ, has arisenuppannaṁ disagreeableamanāpaṁ, has arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ.
and thatTañca indeedkho conditionedsaṅkhataṁ crudeoḷārikaṁ dependently originatedpaṭiccasamuppannaṁ.
thisEtaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ that isyadidaṁ—
equanimityupekkhā’ti.
for themTassa thattaṁ has arisenuppannaṁ agreeablemanāpaṁ has arisenuppannaṁ disagreeableamanāpaṁ has arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ ceasesnirujjhati;
equanimityupekkhā becomes stabilizedsaṇṭhāti.
just as ifSeyyathāpi, Ānandaānanda, strongbalavā a personpuriso on the tip of the tonguejivhagge a glob of spitkheḷapiṇḍaṁ having formedsaṁyūhitvā with little difficultyappakasirena could spit outvameyya;
just soevameva indeedkho, Ānandaānanda, for whateveryassa for anyonekassaci so quicklyevaṁsīghaṁ so swiftlyevaṁtuvaṭaṁ with so little difficultyevaṁappakasirena has arisenuppannaṁ agreeablemanāpaṁ has arisenuppannaṁ disagreeableamanāpaṁ has arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ ceasesnirujjhati, equanimityupekkhā becomes stabilizedsaṇṭhāti—
thisayaṁ is called, Ānandavuccatānanda, of the noble oneariyassa in the trainingvinaye supremeanuttarā development of the facultiesindriyabhāvanā regarding tastes known by the tonguejivhāviññeyyesu regarding flavorsrasesu.

againPuna and furthercaparaṁ, Ānandaānanda, to a mendicantbhikkhuno with the bodykāyena a touchphoṭṭhabbaṁ having contactedphusitvā arisesuppajjati agreeablemanāpaṁ, arisesuppajjati disagreeableamanāpaṁ, arisesuppajjati both agreeable and disagreeablemanāpāmanāpaṁ.
theySo thusevaṁ understandspajānāti:
has arisen‘uppannaṁ indeedkho in meme thisidaṁ agreeablemanāpaṁ, has arisenuppannaṁ disagreeableamanāpaṁ, has arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ.
and thatTañca indeedkho conditionedsaṅkhataṁ crudeoḷārikaṁ dependently originatedpaṭiccasamuppannaṁ.
thisEtaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ that isyadidaṁ—
equanimity’upekkhā’ti.
for themTassa thattaṁ has arisenuppannaṁ agreeablemanāpaṁ has arisenuppannaṁ disagreeableamanāpaṁ has arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ ceasesnirujjhati;
equanimityupekkhā becomes stabilizedsaṇṭhāti.
just asSeyyathāpi, Ānandaānanda, strongbalavā a personpuriso contractedsamiñjitaṁ orvā an armbāhaṁ would extendpasāreyya, extendedpasāritaṁ orvā an armbāhaṁ would contractsamiñjeyya;
just soevameva indeedkho, Ānandaānanda, for whomeveryassa anyonekassaci so quicklyevaṁsīghaṁ so swiftlyevaṁtuvaṭaṁ so easilyevaṁappakasirena has arisenuppannaṁ agreeablemanāpaṁ has arisenuppannaṁ disagreeableamanāpaṁ has arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ ceasesnirujjhati, equanimityupekkhā becomes stabilized—saṇṭhāti—
thisayaṁ is called, Ānanda,vuccatānanda, of the Noble Oneariyassa in the trainingvinaye supremeanuttarā development of the facultiesindriyabhāvanā regarding things known by the bodykāyaviññeyyesu touchesphoṭṭhabbesu.

againPuna furthermorecaparaṁ, Ānandaānanda, of a mendicantbhikkhuno with the mindmanasā a thoughtdhammaṁ having knownviññāya arisesuppajjati the agreeablemanāpaṁ, arisesuppajjati the disagreeableamanāpaṁ, arisesuppajjati the both agreeable and disagreeablemanāpāmanāpaṁ.
heSo thusevaṁ understandspajānāti:
has arisen‘uppannaṁ indeedkho in meme thisidaṁ the agreeablemanāpaṁ, has arisenuppannaṁ the disagreeableamanāpaṁ, has arisenuppannaṁ the both agreeable and disagreeablemanāpāmanāpaṁ.
and thatTañca indeedkho conditionedsaṅkhataṁ crudeoḷārikaṁ dependently originatedpaṭiccasamuppannaṁ.
thisEtaṁ peacefulsantaṁ thisetaṁ sublimepaṇītaṁ namelyyadidaṁ—
equanimityupekkhā’ti.
for himTassa thattaṁ arisenuppannaṁ agreeablemanāpaṁ arisenuppannaṁ disagreeableamanāpaṁ arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ ceasesnirujjhati;
equanimityupekkhā becomes stabilizedsaṇṭhāti.
as ifSeyyathāpi, Ānandaānanda, a strongbalavā personpuriso heated all daydivasaṁsantatte on an iron cauldronayokaṭāhe twodve orvā threetīṇi orvā drops of waterudakaphusitāni could let fallnipāteyya.
slowDandho, Ānandaānanda, of drops of waterudakaphusitānaṁ the fallingnipāto, thenatha indeedkho themnaṁ quicklykhippameva drying upparikkhayaṁ evaporationpariyādānaṁ would go togaccheyya;
just soevameva indeedkho, Ānandaānanda, whoseyassa anykassaci so quicklyevaṁsīghaṁ so swiftlyevaṁtuvaṭaṁ with so little difficultyevaṁappakasirena arisenuppannaṁ agreeablemanāpaṁ arisenuppannaṁ disagreeableamanāpaṁ arisenuppannaṁ both agreeable and disagreeablemanāpāmanāpaṁ ceasesnirujjhati, equanimityupekkhā becomes stabilizedsaṇṭhāti—
thisayaṁ is calledvuccatānanda, of the noble oneariyassa in the trainingvinaye supremeanuttarā development of the facultiesindriyabhāvanā in ideas known by the mindmanoviññeyyesu in thingsdhammesu.

thusEvaṁ indeedkho, Ānandaānanda, of the noble oneariyassa in the trainingvinaye supremeanuttarā development of the facultiesindriyabhāvanā there ishoti.

and how, Ānanda,Kathañcānanda, a traineesekho ishoti practicingpāṭipado?
here, Ānanda,Idhānanda, for a mendicantbhikkhuno with the eyecakkhunā a sightrūpaṁ having seendisvā arisesuppajjati the agreeablemanāpaṁ, arisesuppajjati the disagreeableamanāpaṁ, arisesuppajjati the both agreeable and disagreeablemanāpāmanāpaṁ.
theySo by thattena arisenuppannena agreeablemanāpena arisenuppannena disagreeableamanāpena arisenuppannena both agreeable and disagreeablemanāpāmanāpena are horrifiedaṭṭīyati are repelledharāyati are disgustedjigucchati.
with the earSotena a soundsaddaṁ having heardsutvā …pe……pe…
with the noseghānena an odorgandhaṁ having smelledghāyitvā ……
with the tonguejivhāya a flavorrasaṁ having tastedsāyitvā ……
with the bodykāyena a touchphoṭṭhabbaṁ having feltphusitvā ……
with the mindmanasā a thoughtdhammaṁ having knownviññāya arisesuppajjati the agreeablemanāpaṁ, arisesuppajjati the disagreeableamanāpaṁ, arisesuppajjati the both agreeable and disagreeablemanāpāmanāpaṁ.
theySo by thattena arisenuppannena agreeablemanāpena arisenuppannena disagreeableamanāpena arisenuppannena both agreeable and disagreeablemanāpāmanāpena are horrifiedaṭṭīyati are repelledharāyati are disgustedjigucchati.
thusEvaṁ indeedkho, Ānandaānanda, a traineesekho ishoti practicingpāṭipado.

And how, Ānanda,Kathañcānanda, a noble oneariyo ishoti with developed faculties?bhāvitindriyo?
Here, Ānanda,Idhānanda, for a mendicantbhikkhuno with the eyecakkhunā a sightrūpaṁ having seendisvā arisesuppajjati agreeable,manāpaṁ, arisesuppajjati disagreeable,amanāpaṁ, arisesuppajjati both agreeable and disagreeable.manāpāmanāpaṁ.
theySo ifsace wish:ākaṅkhati: in the repulsive‘paṭikūle perceiving the unrepulsiveappaṭikūlasaññī 'May I meditate'vihareyyan’ti, perceiving the unrepulsiveappaṭikūlasaññī theretattha meditates.viharati.
ifSace wish:ākaṅkhati: in the unrepulsive‘appaṭikūle perceiving the repulsivepaṭikūlasaññī 'May I meditate'vihareyyan’ti, perceiving the repulsivepaṭikūlasaññī theretattha meditates.viharati.
ifSace wish:ākaṅkhati: in the repulsive‘paṭikūle andca in the unrepulsiveappaṭikūle andca perceiving the unrepulsiveappaṭikūlasaññī 'May I meditate'vihareyyan’ti, perceiving the unrepulsiveappaṭikūlasaññī theretattha meditates.viharati.
ifSace wish:ākaṅkhati: in the unrepulsive‘appaṭikūle andca in the repulsivepaṭikūle andca perceiving the repulsivepaṭikūlasaññī 'May I meditate'vihareyyan’ti, perceiving the repulsivepaṭikūlasaññī theretattha meditates.viharati.
ifSace wish:ākaṅkhati: the repulsive and‘paṭikūlañca the unrepulsive andappaṭikūlañca both of thosetadubhayaṁ having shunnedabhinivajjetvā equanimousupekkhako 'May I meditate'vihareyyaṁ mindfulsato and aware'sampajāno’ti, equanimousupekkhako theretattha meditatesviharati mindfulsato and aware.sampajāno.

againPuna and furthercaparaṁ, Ānandaānanda, of a monkbhikkhuno with the earsotena a soundsaddaṁ having heardsutvā …pe……pe…
with the noseghānena an odorgandhaṁ having smelledghāyitvā ……
with the tonguejivhāya a flavorrasaṁ having tastedsāyitvā ……
with the bodykāyena a touchphoṭṭhabbaṁ having feltphusitvā ……
with the mindmanasā a thoughtdhammaṁ having knownviññāya arisesuppajjati the agreeablemanāpaṁ, arisesuppajjati the disagreeableamanāpaṁ, arisesuppajjati the both agreeable and disagreeablemanāpāmanāpaṁ.
heSo ifsace wishesākaṅkhati: in the repulsive‘paṭikūle perceiving the unrepulsiveappaṭikūlasaññī may I meditatevihareyyan’ti, perceiving the unrepulsiveappaṭikūlasaññī theretattha meditatesviharati.
ifSace wishesākaṅkhati: in the unrepulsive‘appaṭikūle perceiving the repulsivepaṭikūlasaññī may I meditatevihareyyan’ti, perceiving the repulsivepaṭikūlasaññī theretattha meditatesviharati.
ifSace wishesākaṅkhati: in the repulsive‘paṭikūle andca in the unrepulsiveappaṭikūle andca perceiving the unrepulsiveappaṭikūlasaññī may I meditatevihareyyan’ti, perceiving the unrepulsiveappaṭikūlasaññī theretattha meditatesviharati.
ifSace wishesākaṅkhati: in the unrepulsive‘appaṭikūle andca in the repulsivepaṭikūle andca perceiving the repulsivepaṭikūlasaññī may I meditatevihareyyan’ti, perceiving the repulsivepaṭikūlasaññī theretattha meditatesviharati.
ifSace wishesākaṅkhati: the repulsive and‘paṭikūlañca the unrepulsive andappaṭikūlañca both of thosetadubhayampi having shunnedabhinivajjetvā equanimousupekkhako may I meditatevihareyyaṁ mindfulsato awaresampajāno’ti, equanimousupekkhako theretattha meditatesviharati mindfulsato awaresampajāno.
thusEvaṁ indeedkho, Ānandaānanda, a noble oneariyo ishoti with developed facultiesbhāvitindriyo.

thusIti indeedkho, Ānandaānanda, taughtdesitā by memayā of the noble oneariyassa in the trainingvinaye supremeanuttarā development of the facultiesindriyabhāvanā, taughtdesito traineesekho practicingpāṭipado, taughtdesito noble oneariyo with developed facultiesbhāvitindriyo.

whichYaṁ indeedkho, Ānandaānanda, by the teachersatthārā to be donekaraṇīyaṁ for disciplessāvakānaṁ wishing benefithitesinā compassionateanukampakena sympathyanukampaṁ out ofupādāya, donekataṁ by mevo thattaṁ by memayā.
theseEtāni, Ānandaānanda, roots of treesrukkhamūlāni, theseetāni empty hutssuññāgārāni, practice absorption, Ānandajhāyathānanda, do notmā be negligentpamādattha, do notmā laterpacchā regretfulvippaṭisārino becomeahuvattha. thisAyaṁ to youvo ouramhākaṁ instructionanusāsanī”ti.
this saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamano Venerableāyasmā Ānandaānando of the Blessed Onebhagavato speechbhāsitaṁ approvedabhinandīti.
the Development of the Faculties discourseIndriyabhāvanāsuttaṁ finishedniṭṭhitaṁ tenthdasamaṁ.
the Six Sense-Bases chapterSaḷāyatanavaggo finishedniṭṭhito fifthpañcamo.

its summaryTassuddānaṁ
AnāthapiṇḍikaAnāthapiṇḍiko Channa,channo,
Puṇṇapuṇṇo Nandaka [and] Rāhula;nandakarāhulā;
the six sixesChachakkaṁ the six sense-spheres,saḷāyatanikaṁ,
Nagaravindeyya [and] the purification;nagaravindeyyasuddhikā;
the development of the facultiesIndriyabhāvanā and also,cāpi,
the chaptervaggo with instruction as fifth.ovādapañcamoti.

thisIdaṁ summary of the chaptersvaggānamuddānaṁ
Devadaha and UpadaDevadahonupado andca,
and SuññataSuññato andca Vibhaṅgavibhaṅgako;
called SaḷāyatanaSaḷāyatanoti chapters,vaggā,
in the UparipaṇṇāsakaUparipaṇṇāsake are placed.ṭhitāti.
UparipaṇṇāsakaUparipaṇṇāsakaṁ completed.samattaṁ.
with the threeTīhi sets of fiftypaṇṇāsakehi adornedpaṭimaṇḍito entiresakalo
Majjhima Nikāyamajjhimanikāyo complete.samatto.

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