MN 152  Indriyabhāvanā sutta - Development of the Faculties

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ viharati suveḷuvane.

Thus have I heard—At one time, the Blessed One was dwelling at |Gajaṅgala::name of a town [gajaṅgalā]| in the bamboo grove.

Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ bhagavā etadavoca: “deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?

Then the young brahmin Uttara, a student of the brahmin Pārāsiviya, approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat to one side. As he was seated to one side, the Blessed One said this to the young brahmin Uttara, student of the brahmin Pārāsiviya: “Uttara, does the brahmin Pārāsiviya teach the development of the faculties to his disciples?”

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

“Sir Gotama, the brahmin Pārāsiviya does teach the development of the faculties to his disciples.”

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

“In what way, Uttara, does the brahmin Pārāsiviya teach the development of the faculties to his disciples?”

“Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti—evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.

“Here, [there is the case], sir Gotama, where one does not see forms with the eye, and one does not hear sounds with the ear. ^[1] It is in this way, sir Gotama, that the brahmin Pārāsiviya teaches the development of the faculties to his disciples.”

“Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṁ. Andho hi, uttara, cakkhunā rūpaṁ na passati, badhiro sotena saddaṁ na suṇātī”ti. Evaṁ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

“If that is so, Uttara, then a blind man must have developed faculties, and a deaf man must have developed faculties, according to the statement of the brahmin Pārāsiviya. For a blind man, Uttara, does not see forms with the eye, and a deaf man does not hear sounds with the ear.” When this was said, the young brahmin Uttara, student of the brahmin Pārāsiviya, sat silent, dejected, with shoulders drooping and head down, reflecting, unable to respond.

Atha kho bhagavā uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā āyasmantaṁ ānandaṁ āmantesi: “aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.

Then the Blessed One, knowing that the young brahmin Uttara was silent, dejected, with shoulders drooping and head down, reflecting, and unable to respond, addressed the venerable Ānanda: “Ānanda, the brahmin Pārāsiviya teaches the development of the faculties to his disciples in one way; but the unsurpassed development of the faculties in the Noble Ones’ |Vinaya::code of monastic discipline rules, training [vinaya]| is different.”

“Etassa, bhagavā, kālo; etassa, sugata, kālo yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

“This is the time, Blessed One, this is the time, Accomplished One, for the Blessed One to teach the unsurpassed development of the faculties in the Noble Ones’ Vinaya.”

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

“Then listen to this, Ānanda, and pay close attention, I will speak.”

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

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. The Blessed One said this:

“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti. Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.

“And how, Ānanda, is there the unsurpassed development of the faculties in the Noble Ones’ Vinaya? Here, Ānanda, when a bhikkhu sees a form with the eye, there arises in him what is |agreeable::pleasant, likable [manāpa]|, there arises what is |disagreeable::unpleasant [amanāpa]|, or there arises what is both agreeable and disagreeable. He |discerns::distinguishes, understands, knows clearly [pajānāti]| thus: ‘Whatever has arisen in me that is agreeable, disagreeable, or both agreeable and disagreeable—that is |conditioned::constructed, created, fabricated [saṅkhata]|, |coarse::gross [oḷārika]|, and |dependently arisen::casually produced, arisen together from a cause [paṭiccasamuppanna]|. But this is peaceful, this is sublime, namely: |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|.’ For him, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity |remains::is established, stands firm [saṇṭhāti]|. Just as, Ānanda, a man with good eyesight might open his eyes and shut them, or shut his eyes and open them; in the same way, Ānanda, just as quickly, just as rapidly, and with no difficulty at all, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. This, Ānanda, is called the unsurpassed development of the faculties in the Noble Ones’ Vinaya with regard to forms cognizable by the eye.

Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti. Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṁ pahareyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.

Furthermore, Ānanda, when a bhikkhu hears a sound with the ear, there arises in him what is agreeable, there arises what is disagreeable, or there arises what is both agreeable and disagreeable. He discerns thus: ‘Whatever has arisen in me that is agreeable, disagreeable, or both agreeable and disagreeable—that is conditioned, coarse, and dependently arisen. But this is peaceful, this is sublime, namely: equanimity.’ For him, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. Just as, Ānanda, a strong man might snap his fingers with no difficulty; in the same way, Ānanda, just as quickly, just as rapidly, and with no difficulty at all, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. This, Ānanda, is called the unsurpassed development of the faculties in the Noble Ones’ Vinaya with regard to sounds cognizable by the ear.

Puna caparaṁ, ānanda, bhikkhuno ghānena gandhaṁ ghāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti. Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.

Furthermore, Ānanda, when a bhikkhu smells an odor with the nose, there arises in him what is agreeable, there arises what is disagreeable, or there arises what is both agreeable and disagreeable. He discerns thus: ‘Whatever has arisen in me that is agreeable, disagreeable, or both agreeable and disagreeable—that is conditioned, coarse, and dependently arisen. But this is peaceful, this is sublime, namely: equanimity.’ For him, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. Just as, Ānanda, water drops on a slightly sloping lotus leaf roll off and do not remain; in the same way, Ānanda, just as quickly, just as rapidly, and with no difficulty at all, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. This, Ānanda, is called the unsurpassed development of the faculties in the Noble Ones’ Vinaya with regard to odors cognizable by the nose.

Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti. Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.

Furthermore, Ānanda, when a bhikkhu tastes a flavor with the tongue, there arises in him what is agreeable, there arises what is disagreeable, or there arises what is both agreeable and disagreeable. He discerns thus: ‘Whatever has arisen in me that is agreeable, disagreeable, or both agreeable and disagreeable—that is conditioned, coarse, and dependently arisen. But this is peaceful, this is sublime, namely: equanimity.’ For him, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. Just as, Ānanda, a strong man might collect a ball of saliva at the tip of his tongue and having collected it, might spit it out with no difficulty; in the same way, Ānanda, just as quickly, just as rapidly, and with no difficulty at all, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. This, Ānanda, is called the unsurpassed development of the faculties in the Noble Ones’ Vinaya with regard to flavors cognizable by the tongue.

Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭhabbaṁ phusitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti. Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.

Furthermore, Ānanda, when a bhikkhu touches a |tangible object::a tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, or pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| with the body, there arises in him what is agreeable, there arises what is disagreeable, or there arises what is both agreeable and disagreeable. He discerns thus: ‘Whatever has arisen in me that is agreeable, disagreeable, or both agreeable and disagreeable—that is conditioned, coarse, and dependently arisen. But this is peaceful, this is sublime, namely: equanimity.’ For him, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. Just as, Ānanda, a strong man might extend his flexed arm or flex his extended arm; in the same way, Ānanda, just as quickly, just as rapidly, and with no difficulty at all, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. This, Ānanda, is called the unsurpassed development of the faculties in the Noble Ones’ Vinaya with regard to tangible objects cognizable by the body.

Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—upekkhā’ti. Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, ānanda, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. Evaṁ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.

Furthermore, Ānanda, when a bhikkhu cognizes a mental object with the mind, there arises in him what is agreeable, there arises what is disagreeable, or there arises what is both agreeable and disagreeable. He discerns thus: ‘Whatever has arisen in me that is agreeable, disagreeable, or both agreeable and disagreeable—that is conditioned, coarse, and dependently arisen. But this is peaceful, this is sublime, namely: equanimity.’ For him, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. Just as, Ānanda, if a strong man were to let two or three drops of water fall onto an iron pan heated for a whole day, the falling of the water drops might be slow but they would quickly evaporate, dry up, and disappear; in the same way, Ānanda, just as quickly, just as rapidly, and with no difficulty at all, the arisen agreeable, the arisen disagreeable, or the arisen both agreeable and disagreeable ceases, and equanimity remains. This, Ānanda, is called the unsurpassed development of the faculties in the Noble Ones’ Vinaya with regard to mental objects cognizable by the mind.

Kathañcānanda, sekho hoti pāṭipado? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Evaṁ kho, ānanda, sekho hoti pāṭipado.

And how, Ānanda, is one a |trainee::learner, one of the seven stages of a noble person before full awakening [sekha]| who is walking the path? Here, Ānanda, when a bhikkhu sees a form with the eye, there arises in him what is agreeable, there arises what is disagreeable, or there arises what is both agreeable and disagreeable. He |is troubled::is perturbed [aṭṭīyati]|, |ashamed::feels embarrassed [harāyati]|, |detests::feels disgusted by [jigucchati]| that arisen agreeable, that arisen disagreeable, or that arisen both agreeable and disagreeable. When he hears a sound with the ear, smells an odor with the nose, tastes a flavor with the tongue, touches a tangible object with the body, or cognizes a mental object with the mind, there arises in him what is agreeable, there arises what is disagreeable, or there arises what is both agreeable and disagreeable. He is troubled, ashamed, and detests that arisen agreeable, that arisen disagreeable, or that arisen both agreeable and disagreeable. It is in this way, Ānanda, that one is a trainee who is walking the path.

Kathañcānanda, ariyo hoti bhāvitindriyo? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

And how, Ānanda, is one a Noble One with developed faculties? Here, Ānanda, when a bhikkhu sees a form with the eye, there arises in him what is agreeable, there arises what is disagreeable, or there arises what is both agreeable and disagreeable. If he wishes: ‘May I dwell perceiving the agreeable in the |disagreeable::lit. against the slope [paṭikūla]|,’ he dwells perceiving the agreeable in the disagreeable. If he wishes: ‘May I dwell perceiving the disagreeable in the |agreeable::attractive, pleasant [appaṭikūla]|,’ he dwells perceiving the disagreeable in the agreeable. If he wishes: ‘May I dwell perceiving the agreeable in both the agreeable and disagreeable,’ he dwells perceiving the agreeable in both the agreeable and disagreeable. If he wishes: ‘May I dwell perceiving the disagreeable in both the agreeable and disagreeable,’ he dwells perceiving the disagreeable in both the agreeable and disagreeable. If he wishes: ‘May I dwell having completely avoided both the agreeable and the disagreeable, |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of itself [sata]|, and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|,’ he dwells equanimous, mindful, and fully aware in that case.

Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo.

Furthermore, Ānanda, when a bhikkhu hears a sound with the ear, smells an odor with the nose, tastes a flavor with the tongue, touches a tangible object with the body, or cognizes a mental object with the mind, there arises in him what is agreeable, there arises what is disagreeable, or there arises what is both agreeable and disagreeable. If he wishes: ‘May I dwell perceiving the agreeable in the disagreeable,’ he dwells perceiving the agreeable in the disagreeable. “If he wishes: ‘May I dwell perceiving the disagreeable in the agreeable,’ he dwells perceiving the disagreeable in the agreeable. “If he wishes: ‘May I dwell perceiving the agreeable in both the agreeable and disagreeable,’ he dwells perceiving the agreeable in both the agreeable and disagreeable. “If he wishes: ‘May I dwell perceiving the disagreeable in both the agreeable and disagreeable,’ he dwells perceiving the disagreeable in both the agreeable and disagreeable. “If he wishes: ‘May I dwell having completely avoided both the agreeable and the disagreeable, equanimous, mindful, and fully aware,’ he dwells equanimous, mindful, and fully aware in that case. It is in this way, Ānanda, that one is a Noble One with developed faculties.

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

Thus, Ānanda, I have taught the unsurpassed development of the sense faculties in the Noble Ones’ Vinaya; I have taught the trainee who is walking the path; and I have taught the Noble One with developed faculties.

Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.

What a teacher should do out of compassion for his disciples, seeking their welfare, I have done for you, Ānanda. Here are these roots of trees, here are these empty huts. Meditate, Ānanda, do not be negligent; lest you later regret it. This is our instruction to you.”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

The Blessed One said this. The venerable Ānanda was delighted and rejoiced in the Blessed One’s words.