Indriyabhāvanāsutta

Majjhima Nikāya 152

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

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Furthermore, when a mendicant tastes a flavor with their tongue, 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 who’s formed a glob of spit on the tip of their tongue could easily spit it out. 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 tastes known by the tongue.

Furthermore, when a mendicant encounters a touch with their body, 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 extend or contract their arm. 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 touches known by the body.

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.

Furthermore, when a mendicant knows a thought with their mind, 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 could let two or three drops of water fall onto an iron cauldron that had been heated all day. The drops would be slow to fall, but they’d quickly dry up and evaporate. 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 ideas known by the mind.

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

That’s how there is the supreme development of the faculties in the training of the Noble One.

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 are they a practicing trainee? When a mendicant sees a sight with their eyes, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. They are horrified, repelled, and disgusted by that. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. They are horrified, repelled, and disgusted by that. That’s how they are a practicing trainee.

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.

And how are they a noble one with developed faculties? When a mendicant sees a sight with their eyes, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do.

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.

When they hear a sound with their ear … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do. That’s how they are a noble one with developed faculties.

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.

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.

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.

Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. 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.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

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.

Its summary: Anāthapiṇḍika, Channa, Puṇṇa, Nandaka and Rāhula; the Six Sixes, the Six Sense-spheres, Nagaravindeyya and the Purification; and also the Development of the Faculties — the chapter with the Instruction as fifth.

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.

The Middle Discourses are complete.

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