mn152s

(derived from B. Sujato 2018/12)

Majjhima Nikāya 152

Middle Discourses 152

Indriyabhāvanāsutta

The Development of the Faculties

Evaṃ me sutaṃ—

So I have heard.

ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ viharati suveḷuvane.

At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.

Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.

Then the brahmin student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him.

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ bhagavā etadavoca:

When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him:

“deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti?

“Uttara, does Pārāsariya teach his disciples the development of the faculties?”

“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti.

“He does, Master Gotama.”

“Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti?

“But how does he teach it?”

“Idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti—

“Master Gotama, it’s when the eye sees no sight and the ear hears no sound.

evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti.

That’s how Pārāsariya teaches his disciples the development of the faculties.”

“Evaṃ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati;

“In that case, Uttara, a blind person and a deaf person will have developed faculties

yathā pārāsiviyassa brāhmaṇassa vacanaṃ.

according to what Pārāsariya says.

Andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī”ti.

For a blind person sees no sight with the eye and a deaf person hears no sound with the ear.”

Evaṃ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

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

Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi:

Knowing this, the Buddha addressed Venerable Ānanda:

“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanaṃ, 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.”

“Etassa, bhagavā, kālo; etassa, sugata, kālo

“Now is the time, Blessed One! Now is the time, Holy One.

yaṃ bhagavā ariyassa vinaye anuttaraṃ indriyabhāvanaṃ 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.”

“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.

“Well then, Ānanda, listen and pay close attention, I will speak.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, sir,” Ānanda replied.

Bhagavā etadavoca:

The Buddha 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?

Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.

When a mendicant sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.

So evaṃ pajānāti:

They understand:

‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.

‘Liking, disliking, and both liking and disliking have come up in me.

Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.

That’s conditioned, coarse, and dependently originated.

Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—

But this is peaceful and sublime, namely

upekkhā’ti.

equanimity.’

Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;

Then the liking, disliking, and both liking and disliking that came up in them cease,

upekkhā saṇṭhāti.

and equanimity becomes stabilized.

Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya;

It’s like how a person with good sight might open their eyes then shut them; or might shut their eyes then open them.

evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—

Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.

ayaṃ 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.

Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.

Furthermore, when a mendicant hears a sound with their ears, liking, disliking, and both liking and disliking come up in them.

So evaṃ pajānāti:

They understand:

‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.

‘Liking, disliking, and both liking and disliking have come up in me.

Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.

That’s conditioned, coarse, and dependently originated.

Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—

But this is peaceful and sublime, namely

upekkhā’ti.

equanimity.’

Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;

Then the liking, disliking, and both liking and disliking that came up in them cease,

upekkhā saṇṭhāti.

and equanimity becomes stabilized.

Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ pahareyya;

It’s like how a strong person can effortlessly snap their fingers.

evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—

Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.

ayaṃ 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.

Puna caparaṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.

Furthermore, when a mendicant smells an odor with their nose, liking, disliking, and both liking and disliking come up in them.

So evaṃ pajānāti:

They understand:

‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.

‘Liking, disliking, and both liking and disliking have come up in me.

Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.

That’s conditioned, coarse, and dependently originated.

Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—

But this is peaceful and sublime, namely

upekkhā’ti.

equanimity.’

Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;

Then the liking, disliking, and both liking and disliking that came up in them cease,

upekkhā saṇṭhāti.

and equanimity becomes stabilized.

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.

evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—

Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.

ayaṃ 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.

Puna caparaṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.

Furthermore, when a mendicant tastes a flavor with their tongue, liking, disliking, and both liking and disliking come up in them.

So evaṃ pajānāti:

They understand:

‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.

‘Liking, disliking, and both liking and disliking have come up in me.

Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.

That’s conditioned, coarse, and dependently originated.

Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—

But this is peaceful and sublime, namely

upekkhā’ti.

equanimity.’

Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;

Then the liking, disliking, and both liking and disliking that came up in them cease,

upekkhā saṇṭhāti.

and equanimity becomes stabilized.

Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā 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.

evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—

Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.

ayaṃ 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.

Puna caparaṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.

Furthermore, when a mendicant feels a touch with their body, liking, disliking, and both liking and disliking come up in them.

So evaṃ pajānāti:

They understand:

‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.

‘Liking, disliking, and both liking and disliking have come up in me.

Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.

That’s conditioned, coarse, and dependently originated.

Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—

But this is peaceful and sublime, namely

upekkhā’ti.

equanimity.’

Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;

Then the liking, disliking, and both liking and disliking that came up in them cease,

upekkhā saṇṭhāti.

and equanimity becomes stabilized.

Seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya;

It’s like how a strong person can extend or contract their arm.

evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—

Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.

ayaṃ 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.

Puna caparaṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.

Furthermore, when a mendicant knows a thought with their mind, liking, disliking, and both liking and disliking come up in them.

So evaṃ pajānāti:

They understand:

‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.

‘Liking, disliking, and both liking and disliking have come up in me.

Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.

That’s conditioned, coarse, and dependently originated.

Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—

But this is peaceful and sublime, namely

upekkhā’ti.

equanimity.’

Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;

Then the liking, disliking, and both liking and disliking that came up in them cease,

upekkhā saṇṭhāti.

and equanimity becomes stabilized.

Seyyathāpi, ānanda, balavā puriso divasaṃsantatte 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.

Dandho, ānanda, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya;

The drops would be slow to fall, but they’d quickly dry up and evaporate.

evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—

Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized.

ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu.

In the training of the noble one this is called the supreme development of the faculties regarding thoughts known by the mind.

Evaṃ 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.

Kathañcānanda, sekho hoti pāṭipado?

And how are they a practicing trainee?

Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.

When a mendicant sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.

So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.

They are horrified, repelled, and disgusted by that.

Sotena saddaṃ sutvā … pe …

When they hear a sound with their ears …

ghānena gandhaṃ ghāyitvā …

When they smell an odor with their nose …

jivhāya rasaṃ sāyitvā …

When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṃ phusitvā …

When they feel a touch with their body …

manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.

When they know a thought with their mind, liking, disliking, and both liking and disliking come up in them.

So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.

They are horrified, repelled, and disgusted by that.

Evaṃ kho, ānanda, sekho hoti pāṭipado.

That’s how they are a practicing trainee.

Kathañcānanda, ariyo hoti bhāvitindriyo?

And how are they a noble one with developed faculties?

Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.

When a mendicant sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.

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.

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.

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.

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.

Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.

Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā … pe …

When they hear a sound with their ear …