MN 152** The Development of the Faculties

Medium Discourses Collection 152 – Majjhima Nikāya 152

MN 152 The Development of the Faculties – Indriyabhāvanāsutta

***New Translation with English closer to Pāli text.*** Completed Date: 29April2026

1.1

Thus have I heard.

Evaṁ me sutaṁ—

1.2

At one time, the Blessed One was dwelling at Gajaṅgalā, in the Suveḷuvana grove.

ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ viharati suveḷuvane.

2.1

Then Uttara, a young brahmin student of Pārāsivi, approached the Blessed One. Having approached, he exchanged greetings with the Blessed One.

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

2.2

After exchanging courteous and memorable talk, he sat down to one side.

The Blessed One said to him:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ bhagavā etadavoca:

2.3

“Uttara, does the brahmin Pārāsivi teach the development of the faculties (indriyabhāvanā) to his disciples?”

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

2.4

“Yes, Master Gotama, the brahmin Pārāsivi teaches the development of the faculties to his disciples.”

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

2.5

“But how, Uttara, does the brahmin Pārāsivi teach the development of the faculties to his disciples?”

“Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?

2.6

“Here, Master Gotama:
‘One does not see forms with the eye;
one does not hear sounds with the ear.’—

“Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti—

2.7

in this way, Master Gotama, the brahmin Pārāsivi teaches the development of the faculties.”

evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.

2.8

“If that is so, Uttara, then a blind person would be one with developed faculties, and a deaf person would be one with developed faculties—

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

2.9

according to the statement of the brahmin Pārāsivi.

yathā pārāsiviyassa brāhmaṇassa vacanaṁ.

2.10

For a blind person does not see forms with the eye, and a deaf person does not hear sounds with the ear.”

Andho hi, uttara, cakkhunā rūpaṁ na passati, badhiro sotena saddaṁ na suṇātī”ti.

2.11

“When this was said, Uttara, the student of Pārāsivi, sat silent, embarrassed, with shoulders drooping, head lowered, brooding, unable to respond.”Note001

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

3.1

Then the Blessed One, having understood that Uttara—the student of Pārāsivi—was silent, embarrassed, with drooping shoulders, downcast, brooding, and unable to reply, addressed Venerable Ānanda:

Atha kho bhagavā uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā āyasmantaṁ ānandaṁ āmantesi:

3.2

“Ānanda, the brahmin Pārāsivi teaches the development of the faculties in one way; but in the Noble One’s discipline, the unsurpassed development of the faculties is quite another.”

“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.

3.3

Ānanda said:

“Now is the time, Blessed One; now is the time, Sublime One,

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

3.4

for the Blessed One to teach the unsurpassed development of the faculties in the Noble One’s discipline. Having heard it from the Blessed One, the bhikkhus will remember it.”

yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

3.5

The Blessed One said:

“Then, Ānanda, listen carefully and attend closely; I will speak.”

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

3.6

“Yes, Bhante,” Venerable Ānanda replied.

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

3.7

The Buddha said this:

Bhagavā etadavoca:

4.1

“And how, Ānanda, is there the unsurpassed development of the faculties in the Noble One’s discipline?”

“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti?

4.2

“Here, Ānanda, when a bhikkhu sees a form with the eye sensitivity (cakkhu),
there arises what is pleasant,
there arises what is unpleasant,
there arises what is both pleasant-and-unpleasant.”

Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

4.3

“He understands thus:

So evaṁ pajānāti:

4.4

‘This pleasant has arisen in me;
this unpleasant has arisen in me;
this mixed (pleasant-and-unpleasant) has arisen in me.

‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.

4.5

And that is conditioned, coarse, dependently arisen.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

4.6

This is peaceful, this is sublime—

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

4.7

namely: equanimity.’

upekkhā’ti.

4.8

For him, that arisen pleasant, unpleasant, and mixed feeling ceases;

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

4.9

equanimity becomes established.

upekkhā saṇṭhāti.

4.10

“Just as a man with good eyesight might open or close his eyes, or close and open them—

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

4.11

so quickly, so swiftly, so easily,
for anyone in whom this occurs,
the arisen pleasant, unpleasant, and mixed feeling ceases,
and equanimity becomes established.

evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—

4.12

This is called the unsurpassed development of the faculties in the Noble One’s discipline with respect to forms cognizable by the eye.

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.

5.1

Again, Ānanda, when a bhikkhu hears a sound with the ear, there arises what is pleasant, unpleasant, or mixed.

Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

5.2

He understands:

So evaṁ pajānāti:

5.3

‘This pleasant has arisen in me;
this unpleasant has arisen in me;
this mixed (pleasant-and-unpleasant) has arisen in me.

‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.

5.4

And that is conditioned, coarse, dependently arisen.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

5.5

This is peaceful, this is sublime—

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

5.6

namely: equanimity’

upekkhā’ti.

5.7

For him, that arisen pleasant, unpleasant, and mixed feeling ceases;

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

5.8

equanimity becomes established.

upekkhā saṇṭhāti.

5.9

Just as a strong man might snap his fingers easily—

Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṁ pahareyya;

5.10

so quickly, so effortlessly, the arisen pleasant, unpleasant, and mixed feeling ceases, and equanimity becomes established—

5.11

This is called the unsurpassed development of the faculties with respect to sounds cognizable by the ear.Note002

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.

6.1

Again, Ānanda, when a bhikkhu smells an odor with the nose, there arises what is pleasant, unpleasant, or both pleasant-and-unpleasant.

Puna caparaṁ, ānanda, bhikkhuno ghānena gandhaṁ ghāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

6.2

He understands thus:

So evaṁ pajānāti:

6.3

‘This pleasant has arisen in me;
this unpleasant has arisen in me;
this mixed has arisen in me.

‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.

6.4

And that is conditioned, coarse, dependently arisen.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

6.5

This is peaceful, this is sublime—namely:

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

6.6

equanimity.

upekkhā’ti.

6.7

For him, that arisen pleasant, unpleasant, and mixed feeling ceases;

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

6.8

equanimity becomes established.

upekkhā saṇṭhāti.

6.9

Just as, Ānanda, drops of water on a slightly slanted lotus leaf roll off and do not remain…

Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti;

6.10

…so too, for anyone in whom this occurs,
so quickly, so swiftly, so effortlessly,
the arisen pleasant, unpleasant, and mixed feeling ceases,
and equanimity becomes established.

6.11

This is called the unsurpassed development of the faculties in the Noble One’s discipline with respect to odors cognizable by the nose.”

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.

7.1

Again, Ānanda, when a bhikkhu tastes a flavor with the tongue, there arises what is pleasant, unpleasant, or mixed.

Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

7.2

He understands:

So evaṁ pajānāti:

7.3

‘This has arisen in me…’

‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.

7.4

And that is conditioned, coarse, dependently arisen.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

7.5

This is peaceful, this is sublime—namely:

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

7.6

equanimity.’

upekkhā’ti.

7.7

For him, that arisen pleasant, unpleasant, and mixed feeling ceases;

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

7.8

equanimity becomes established.

upekkhā saṇṭhāti.

7.9

Just as a strong man might gather a lump of saliva on the tip of his tongue and easily spit it out…

Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya;

7.10

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.

7.11

In the training of the Noble One this is called the supreme development of the faculties regarding tastes known by the tongue.Note003

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.

8.1

Again, Ānanda, when a bhikkhu touches a tangible object with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is both pleasant-and-unpleasant.

Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭhabbaṁ phusitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

8.2

He understands thus:

So evaṁ pajānāti:

8.3

‘This pleasant has arisen in me;
this unpleasant has arisen in me;
this mixed feeling has arisen in me.

‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.

8.4

And that indeed is conditioned, coarse, dependently arisen.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

8.5

This is peaceful, this is sublime—namely:

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

8.6

equanimity.’

upekkhā’ti.

8.7

For him, that arisen pleasant, unpleasant, and mixed feeling ceases;

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

8.8

equanimity becomes established.

upekkhā saṇṭhāti.

8.9

Just as a strong man might stretch out a bent arm, or bend an outstretched arm,

Seyyathāpi, ānanda, balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya;

8.10

so too, Ānanda, for anyone in whom this occurs,
so quickly, so swiftly, so effortlessly,
the arisen pleasant, unpleasant, and mixed feeling ceases,
and equanimity becomes established.

8.11

This is called the unsurpassed development of the faculties in the Noble One’s discipline with respect to tangible objects cognizable by the body.

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.

9.1

Again, Ānanda, when a bhikkhu cognizes a mental object with the mind, there arises what is pleasant, unpleasant, or mixed.

Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

9.2

He understands thus:

So evaṁ pajānāti:

9.3

This pleasant has arisen in me;
this unpleasant has arisen in me;
this mixed has arisen in me.

‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.

9.4

And that indeed is conditioned, coarse, dependently arisen.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

9.5

This is peaceful, this is sublime—namely:

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

9.6

equanimity.’

upekkhā’ti.

9.7

For him, that arisen pleasant, unpleasant, and mixed feeling ceases;

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

9.8

equanimity becomes established.

upekkhā saṇṭhāti.

9.9

Just as, Ānanda, a strong man might drop two or three drops of water onto an iron pan heated all day by the sun:

Seyyathāpi, ānanda, balavā puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya.

9.10

the falling of the drops may be slow, Ānanda, but they would very quickly vanish and be consumed.

Dandho, ānanda, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya;

9.11

So too, Ānanda, for anyone in whom this occurs,
so quickly, so swiftly, so effortlessly,
the arisen pleasant, unpleasant, and mixed feeling ceases,
and equanimity becomes established.

9.12

This is called the unsurpassed development of the faculties in the Noble One’s discipline with respect to mental objects cognizable by the mind.

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu.

9.13

Thus, Ānanda, there is the unsurpassed development of the faculties in the Noble One’s discipline.Note004

Evaṁ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.

10.1

And how, Ānanda, is one a trainee in the path (sekha pāṭipado)?

Kathañcānanda, sekho hoti pāṭipado?

10.2

Here, Ānanda, when a bhikkhu sees a form with the eye, there arises what is pleasant, unpleasant, or both.

Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

10.3

He is distressed, ashamed, and disgusted with that arisen pleasant, unpleasant, and mixed feeling.” (aṭṭīyati, harāyati, jigucchati)

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

10.4

Likewise when hearing a sound with the ear…

Sotena saddaṁ sutvā …pe…

10.5

When smelling an odor with the nose …

ghānena gandhaṁ ghāyitvā …

10.6

When tasting a flavor with the tongue …

jivhāya rasaṁ sāyitvā …

10.7

When feeling a touch with the body …

kāyena phoṭṭhabbaṁ phusitvā …

10.8

When he cognizing a mental object with the mind, there arises pleasant, unpleasant, or mixed feeling.

manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

10.9

He is distressed, ashamed, and repelled by it.

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

10.10

Thus, Ānanda, one is a trainee on the path.

Evaṁ kho, ānanda, sekho hoti pāṭipado.

11-15.1

And how, Ānanda, is a noble one with developed faculties?

Kathañcānanda, ariyo hoti bhāvitindriyo?

11-15.2

Here, when a bhikkhu sees a form with the eye, pleasant, unpleasant, or mixed feeling arises.

Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

11-15.3

If he wishes:
‘Let me dwell perceiving the unrepulsive in the repulsive,’
he dwells perceiving the unrepulsive there.

So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

11-15.4

If he wishes:
‘Let me dwell perceiving the repulsive in the unrepulsive,’
he dwells perceiving the repulsive there.

Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

11-15.5

If he wishes:
‘Let me dwell perceiving the unrepulsive in both the repulsive and unrepulsive,’
he dwells perceiving the unrepulsive there.

Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

11-15.6

If he wishes:
‘Let me dwell perceiving the repulsive in both the unrepulsive and repulsive,’
he dwells perceiving the repulsive there.

Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

11-15.7

If he wishes:
‘Let me, having avoided both repulsive and unrepulsive, dwell equanimous, mindful and clearly knowing,’
he dwells equanimous, mindful, and clearly knowing.Note005

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

16.1

Again, Ānanda, when a bhikkhu hears a sound with the ear…

Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā …pe…

16.2

When smelling an odor with the nose …

ghānena gandhaṁ ghāyitvā …

16.3

When tasting a flavor with the tongue …

jivhāya rasaṁ sāyitvā …

16.4

When feeling a touch with the body …

kāyena phoṭṭhabbaṁ phusitvā …

16.5

When cognizing a mental object with the mind, there arises pleasant, unpleasant, or mixed feeling.

manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.

16.6

If he wishes:
‘Let me dwell perceiving the unrepulsive in the repulsive,’
he dwells perceiving the unrepulsive there.

So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

16.7

If he wishes:
‘Let me dwell perceiving the repulsive in the unrepulsive,’
he dwells perceiving the repulsive there.

Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

16.8

If he wishes:
‘Let me dwell perceiving the unrepulsive in both,’
he dwells perceiving the unrepulsive there.

Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

16.9

If he wishes:
‘Let me dwell perceiving the repulsive in both,’
he dwells perceiving the repulsive there.

Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

16.10

If he wishes:
‘Let me, having turned away from both the repulsive and the unrepulsive,
dwell equanimous, mindful and clearly knowing,’

he dwells equanimous, mindful, and clearly knowing.”

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

16.11

Thus, Ānanda, one is a noble one with developed faculties.

Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo.

17.1

Thus, Ānanda, I have taught:

•the unsurpassed development of the faculties,

•the trainee’s path,

•and the noble one with developed faculties.

Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo.

18.1

Ānanda, whatever should be done by a teacher out of compassion for the welfare of disciples — that I have done for you.

Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.

18.2

These are the roots of trees; these are empty dwellings.
Meditate, Ānanda — do not be negligent,
lest you later regret it.
This is my instruction to you.

Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.

18.3

Thus spoke the Blessed One.

Idamavoca bhagavā.

18.4

Venerable Ānanda was satisfied and delighted in the Blessed One’s words.Note006

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

18.5

The Discourse on the Development of the Faculties is finished.

Indriyabhāvanāsuttaṁ niṭṭhitaṁ dasamaṁ.

18.6

The Section on the Six Sense Bases is completed.

Saḷāyatanavaggo niṭṭhito pañcamo.

19.0

The summary (or ‘recapitulation verse’) of that.

Tassuddānaṁ

19.1

Anāthapiṇḍika, Channa,

Anāthapiṇḍiko channo,

19.2

Puṇṇa, Nandaka, Rāhula

puṇṇo nandakarāhulā;

19.3

The Six-sixes, the Six-sense-bases,

Chachakkaṁ saḷāyatanikaṁ,

19.4

Nagaravinda, and the Purification;

nagaravindeyyasuddhikā;

19.5

And also the Development of Faculties—

Indriyabhāvanā cāpi,

19.6

this is the fifth section called ‘Admonition’ (Ovāda).

vaggo ovādapañcamoti.

20.0

This is the summary (or ‘recapitulation verse’) of the chapters.

Idaṁ vaggānamuddānaṁ

20.1

Devadaha, and Upada;

Devadahonupado ca,

20.2

The Empty (Suññata) and the Analysis (Vibhaṅga);

Suññato ca vibhaṅgako;

20.3

The Section on the Six Sense Bases—

Saḷāyatanoti vaggā,

20.4

these are the sections contained in the Upper Fifty.

Uparipaṇṇāsake ṭhitāti.

20.5

The Upper Fifty is completed.

Uparipaṇṇāsakaṁ samattaṁ.

20.6

Adorned with three fifties, the entire

Tīhi paṇṇāsakehi paṭimaṇḍito sakalo

20.7

The Middle Discourses is completed.Note007

majjhimanikāyo samatto.

MN 152** The Development of the Faculties – Indriyabhāvanāsutta

MN 152** The Development of the Faculties – Indriyabhāvanāsutta