MN 152 The Development of the Faculties

Medium Discourses Collection 152 – Majjhima Nikāya 152

MN 152 The Development of the Faculties – Indriyabhāvanāsutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

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

ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ viharati suveḷuvane.

2.1

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

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

2.2

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

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

2.3

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

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

2.4

“He does, Master Gotama.”

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

2.5

“But how does he teach it?”

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

2.6

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

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

2.7

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

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

2.8

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

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

2.9

according to what Pārāsariya says.

yathā pārāsiviyassa brāhmaṇassa vacanaṁ.

2.10

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

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

2.11

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

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

3.1

Knowing this, the Buddha addressed Venerable Ānanda,

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

3.2

“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.”

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

3.3

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

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

3.4

Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The bhikkhū will listen and remember it.”

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

3.5

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

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

3.6

“Yes, sir,” 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 supreme development of the faculties in the training of the Noble One?

“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti?

4.2

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

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

4.3

They understand:

So evaṁ pajānāti:

4.4

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

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

4.5

That’s conditioned, coarse, and dependently originated.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

4.6

But this is peaceful and sublime, namely

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

4.7

equanimity.’

upekkhā’ti.

4.8

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

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

4.9

and equanimity becomes stabilized.

upekkhā saṇṭhāti.

4.10

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

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

4.11

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.

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

4.12

In the training of the Noble One this is called the supreme development of the faculties regarding sights known by the eye.

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.

5.1

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

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

5.2

They understand:

So evaṁ pajānāti:

5.3

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

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

5.4

That’s conditioned, coarse, and dependently originated.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

5.5

But this is peaceful and sublime, namely

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

5.6

equanimity.’

upekkhā’ti.

5.7

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

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

5.8

and equanimity becomes stabilized.

upekkhā saṇṭhāti.

5.9

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

Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṁ pahareyya;

5.10

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.

5.11

In the training of the Noble One this is called the supreme development of the faculties regarding sounds known by the ear.

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.

6.1

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

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

6.2

They understand:

So evaṁ pajānāti:

6.3

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

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

6.4

That’s conditioned, coarse, and dependently originated.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

6.5

But this is peaceful and sublime, namely

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

6.6

equanimity.’

upekkhā’ti.

6.7

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

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

6.8

and equanimity becomes stabilized.

upekkhā saṇṭhāti.

6.9

It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there.

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

6.10

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.

6.11

In the training of the Noble One this is called the supreme development of the faculties regarding smells known by the nose.

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.

7.1

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

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

7.2

They understand:

So evaṁ pajānāti:

7.3

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

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

7.4

That’s conditioned, coarse, and dependently originated.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

7.5

But this is peaceful and sublime, namely

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

7.6

equanimity.’

upekkhā’ti.

7.7

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

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

7.8

and equanimity becomes stabilized.

upekkhā saṇṭhāti.

7.9

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.

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.

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.

8.1

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

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

8.2

They understand:

So evaṁ pajānāti:

8.3

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

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

8.4

That’s conditioned, coarse, and dependently originated.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

8.5

But this is peaceful and sublime, namely

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

8.6

equanimity.’

upekkhā’ti.

8.7

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

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

8.8

and equanimity becomes stabilized.

upekkhā saṇṭhāti.

8.9

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

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

8.10

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.

8.11

In the training of the Noble One this is called the supreme development of the faculties regarding touches known by the body.

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.

9.1

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

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

9.2

They understand:

So evaṁ pajānāti:

9.3

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

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

9.4

That’s conditioned, coarse, and dependently originated.

Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.

9.5

But this is peaceful and sublime, namely

Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—

9.6

equanimity.’

upekkhā’ti.

9.7

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

Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;

9.8

and equanimity becomes stabilized.

upekkhā saṇṭhāti.

9.9

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.

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

9.10

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

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

9.11

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.

9.12

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

ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu.

9.13

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

Evaṁ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.

10.1

And how are they a practicing trainee?

Kathañcānanda, sekho hoti pāṭipado?

10.2

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

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

10.3

They are horrified, repelled, and disgusted by that.

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

10.4

When they hear a sound with their ears …

Sotena saddaṁ sutvā …pe…

10.5

When they smell an odor with their nose …

ghānena gandhaṁ ghāyitvā …

10.6

When they taste a flavor with their tongue …

jivhāya rasaṁ sāyitvā …

10.7

When they feel a touch with their body …

kāyena phoṭṭhabbaṁ phusitvā …

10.8

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

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

10.9

They are horrified, repelled, and disgusted by that.

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

10.10

That’s how they are a practicing trainee.

Evaṁ kho, ānanda, sekho hoti pāṭipado.

11-15.1

And how are they a noble one with developed faculties?

Kathañcānanda, ariyo hoti bhāvitindriyo?

11-15.2

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

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

11-15.3

If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.

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

11-15.4

If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.

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

11-15.5

If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.

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

11-15.6

If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.

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

11-15.7

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

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

16.1

When they hear a sound with their ear …

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

16.2

When they smell an odor with their nose …

ghānena gandhaṁ ghāyitvā …

16.3

When they taste a flavor with their tongue …

jivhāya rasaṁ sāyitvā …

16.4

When they feel a touch with their body …

kāyena phoṭṭhabbaṁ phusitvā …

16.5

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

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

16.6

If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.

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

16.7

If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.

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

16.8

If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.

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

16.9

If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.

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

16.10

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

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

16.11

That’s how they are a noble one with developed faculties.

Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo.

17.1

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.

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

18.1

Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.

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

18.2

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.”

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

18.3

That is what the Buddha said.

Idamavoca bhagavā.

18.4

Satisfied, Venerable Ānanda was happy with what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

18.5

Indriyabhāvanāsuttaṁ niṭṭhitaṁ dasamaṁ.

18.6

Saḷāyatanavaggo niṭṭhito pañcamo.

19.0

Tassuddānaṁ

19.1

Anāthapiṇḍiko channo,

19.2

puṇṇo nandakarāhulā;

19.3

Chachakkaṁ saḷāyatanikaṁ,

19.4

nagaravindeyyasuddhikā;

19.5

Indriyabhāvanā cāpi,

19.6

vaggo ovādapañcamoti.

20.0

Idaṁ vaggānamuddānaṁ

20.1

Devadahonupado ca,

20.2

Suññato ca vibhaṅgako;

20.3

Saḷāyatanoti vaggā,

20.4

Uparipaṇṇāsake ṭhitāti.

20.5

Uparipaṇṇāsakaṁ samattaṁ.

20.6

Tīhi paṇṇāsakehi paṭimaṇḍito sakalo

20.7

The Middle Discourses is completed.

majjhimanikāyo samatto.