| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १५२
Majjhima Nikāya 152
The Middle-Length Suttas Collection 152
इन्द्रियभावनासुत्त
Indriyabhāvanāsutta
The Development of the Faculties
एवं मे सुतं—एकं समयं भगवा गजङ्गलायं विहरति सुवेळुवने।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ1 viharati suveḷuvane.
So I have heard. At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.
अथ खो उत्तरो माणवो पारासिवियन्तेवासी येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो उत्तरं माणवं पारासिवियन्तेवासिं भगवा एतदवोच: “देसेति, उत्तर, पारासिवियो ब्राह्मणो सावकानं इन्द्रियभावनन्”ति?
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 brahmin student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “Uttara, does Pārāsariya teach his disciples the development of the faculties?”
“देसेति, भो गोतम, पारासिवियो ब्राह्मणो सावकानं इन्द्रियभावनन्”ति।
“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.
“He does, Master Gotama.”
“यथा कथं पन, उत्तर, देसेति पारासिवियो ब्राह्मणो सावकानं इन्द्रियभावनन्”ति?
“Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?
“But how does he teach it?”
“इध, भो गोतम, चक्खुना रूपं न पस्सति, सोतेन सद्दं न सुणाति—एवं खो, भो गोतम, देसेति पारासिवियो ब्राह्मणो सावकानं इन्द्रियभावनन्”ति।
“Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti—evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.
“Master Gotama, it’s when the eye sees no sight and the ear hears no sound. That’s how Pārāsariya teaches his disciples the development of the faculties.”
“एवं सन्ते खो, उत्तर, अन्धो भावितिन्द्रियो भविस्सति, बधिरो भावितिन्द्रियो भविस्सति; यथा पारासिवियस्स ब्राह्मणस्स वचनं। अन्धो हि, उत्तर, चक्खुना रूपं न पस्सति, बधिरो सोतेन सद्दं न सुणाती”ति। एवं वुत्ते, उत्तरो माणवो पारासिवियन्तेवासी तुण्हीभूतो मङ्कुभूतो पत्तक्खन्धो अधोमुखो पज्झायन्तो अप्पटिभानो निसीदि।
“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.
“In that case, Uttara, a blind person and a deaf person will have developed faculties according to what Pārāsariya says. For a blind person sees no sight with the eye and a deaf person hears no sound with the ear.” When he said this, Uttara sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
अथ खो भगवा उत्तरं माणवं पारासिवियन्तेवासिं तुण्हीभूतं मङ्कुभूतं पत्तक्खन्धं अधोमुखं पज्झायन्तं अप्पटिभानं विदित्वा आयस्मन्तं आनन्दं आमन्तेसि: “अञ्ञथा खो, आनन्द, देसेति पारासिवियो ब्राह्मणो सावकानं इन्द्रियभावनं, अञ्ञथा च पनानन्द, अरियस्स विनये अनुत्तरा इन्द्रियभावना होती”ति।
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.
Knowing this, the Buddha addressed Venerable Ānanda, “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.”
“एतस्स, भगवा, कालो; एतस्स, सुगत, कालो यं भगवा अरियस्स विनये अनुत्तरं इन्द्रियभावनं देसेय्य। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
“Etassa, bhagavā, kālo; etassa, sugata, kālo yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Now is the time, Blessed One! Now is the time, Holy One. Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The bhikkhus will listen and remember it.”
“तेनहानन्द, सुणाहि, साधुकं मनसि करोहि; भासिस्सामी”ति।
“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, Ānanda, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” Ānanda replied. The Buddha said this:
“कथञ्चानन्द, अरियस्स विनये अनुत्तरा इन्द्रियभावना होति? इधानन्द, भिक्खुनो चक्खुना रूपं दिस्वा उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं मनापं, उप्पन्नं अमनापं, उप्पन्नं मनापामनापं। तञ्च खो सङ्खतं ओळारिकं पटिच्चसमुप्पन्नं। एतं सन्तं एतं पणीतं यदिदं—उपेक्खाऽति। तस्स तं उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति; उपेक्खा सण्ठाति। सेय्यथापि, आनन्द, चक्खुमा पुरिसो उम्मीलेत्वा वा निमीलेय्य, निमीलेत्वा वा उम्मीलेय्य; एवमेव खो, आनन्द, यस्स कस्सचि एवंसीघं एवंतुवटं एवंअप्पकसिरेन उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति, उपेक्खा सण्ठाति—अयं वुच्चतानन्द, अरियस्स विनये अनुत्तरा इन्द्रियभावना चक्खुविञ्ञेय्येसु रूपेसु।
“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 supreme development of the faculties in the training of the Noble One? When a bhikkhu sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up in them cease, and equanimity becomes stabilized. It’s like how a person with clear eyes might open their eyes then shut them; or might shut their eyes then open them. 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. In the training of the Noble One this is called the supreme development of the faculties regarding sights known by the eye.
पुन चपरं, आनन्द, भिक्खुनो सोतेन सद्दं सुत्वा उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं मनापं, उप्पन्नं अमनापं, उप्पन्नं मनापामनापं। तञ्च खो सङ्खतं ओळारिकं पटिच्चसमुप्पन्नं। एतं सन्तं एतं पणीतं यदिदं—उपेक्खाऽति। तस्स तं उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति; उपेक्खा सण्ठाति। सेय्यथापि, आनन्द, बलवा पुरिसो अप्पकसिरेनेव अच्छरं पहरेय्य; एवमेव खो, आनन्द, यस्स कस्सचि एवंसीघं एवंतुवटं एवंअप्पकसिरेन उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति, उपेक्खा सण्ठाति—अयं वुच्चतानन्द, अरियस्स विनये अनुत्तरा इन्द्रियभावना सोतविञ्ञेय्येसु सद्देसु।
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 accharaṁ2 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, when a bhikkhu hears a sound with their ears, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up in them cease, and equanimity becomes stabilized. It’s like how a strong person can effortlessly snap their fingers. 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. In the training of the Noble One this is called the supreme development of the faculties regarding sounds known by the ear.
पुन चपरं, आनन्द, भिक्खुनो घानेन गन्धं घायित्वा उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं मनापं, उप्पन्नं अमनापं, उप्पन्नं मनापामनापं। तञ्च खो सङ्खतं ओळारिकं पटिच्चसमुप्पन्नं। एतं सन्तं एतं पणीतं यदिदं—उपेक्खाऽति। तस्स तं उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति; उपेक्खा सण्ठाति। सेय्यथापि, आनन्द, ईसकम्पोणे पदुमपलासे उदकफुसितानि पवत्तन्ति, न सण्ठन्ति; एवमेव खो, आनन्द, यस्स कस्सचि एवंसीघं एवंतुवटं एवंअप्पकसिरेन उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति, उपेक्खा सण्ठाति—अयं वुच्चतानन्द, अरियस्स विनये अनुत्तरा इन्द्रियभावना घानविञ्ञेय्येसु गन्धेसु।
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 padumapalāse3 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, when a bhikkhu smells an odor with their nose, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up in them cease, and equanimity becomes stabilized. It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there. 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. In the training of the Noble One this is called the supreme development of the faculties regarding smells known by the nose.
पुन चपरं, आनन्द, भिक्खुनो जिव्हाय रसं सायित्वा उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं मनापं, उप्पन्नं अमनापं, उप्पन्नं मनापामनापं। तञ्च खो सङ्खतं ओळारिकं पटिच्चसमुप्पन्नं। एतं सन्तं एतं पणीतं यदिदं—उपेक्खाऽति। तस्स तं उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति; उपेक्खा सण्ठाति। सेय्यथापि, आनन्द, बलवा पुरिसो जिव्हग्गे खेळपिण्डं संयूहित्वा अप्पकसिरेन वमेय्य; एवमेव खो, आनन्द, यस्स कस्सचि एवंसीघं एवंतुवटं एवंअप्पकसिरेन उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति, उपेक्खा सण्ठाति—अयं वुच्चतानन्द, अरियस्स विनये अनुत्तरा इन्द्रियभावना जिव्हाविञ्ञेय्येसु रसेसु।
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, when a bhikkhu tastes a flavor with their tongue, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up 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 any liking, disliking, and both liking and disliking at all that came up 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.
पुन चपरं, आनन्द, भिक्खुनो कायेन फोट्ठब्बं फुसित्वा उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं मनापं, उप्पन्नं अमनापं, उप्पन्नं मनापामनापं। तञ्च खो सङ्खतं ओळारिकं पटिच्चसमुप्पन्नं। एतं सन्तं एतं पणीतं यदिदं—उपेक्खाऽति। तस्स तं उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति; उपेक्खा सण्ठाति। सेय्यथापि, आनन्द, बलवा पुरिसो समिञ्जितं वा बाहं पसारेय्य, पसारितं वा बाहं समिञ्जेय्य; एवमेव खो, आनन्द, यस्स कस्सचि एवंसीघं एवंतुवटं एवंअप्पकसिरेन उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति, उपेक्खा सण्ठाति—अयं वुच्चतानन्द, अरियस्स विनये अनुत्तरा इन्द्रियभावना कायविञ्ञेय्येसु फोट्ठब्बेसु।
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, when a bhikkhu feels a touch with their body, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up 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 any liking, disliking, and both liking and disliking at all that came up 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.
पुन चपरं, आनन्द, भिक्खुनो मनसा धम्मं विञ्ञाय उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो एवं पजानाति: ‘उप्पन्नं खो मे इदं मनापं, उप्पन्नं अमनापं, उप्पन्नं मनापामनापं। तञ्च खो सङ्खतं ओळारिकं पटिच्चसमुप्पन्नं। एतं सन्तं एतं पणीतं यदिदं—उपेक्खाऽति। तस्स तं उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति; उपेक्खा सण्ठाति। सेय्यथापि, आनन्द, बलवा पुरिसो दिवसंसन्तत्ते अयोकटाहे द्वे वा तीणि वा उदकफुसितानि निपातेय्य। दन्धो, आनन्द, उदकफुसितानं निपातो, अथ खो नं खिप्पमेव परिक्खयं परियादानं गच्छेय्य; एवमेव खो, आनन्द, यस्स कस्सचि एवंसीघं एवंतुवटं एवंअप्पकसिरेन उप्पन्नं मनापं उप्पन्नं अमनापं उप्पन्नं मनापामनापं निरुज्झति, उपेक्खा सण्ठाति—अयं वुच्चतानन्द, अरियस्स विनये अनुत्तरा इन्द्रियभावना मनोविञ्ञेय्येसु धम्मेसु। एवं खो, आनन्द, अरियस्स विनये अनुत्तरा इन्द्रियभावना होति।
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, when a bhikkhu knows a thought with their mind, liking, disliking, and both liking and disliking come up in them. They understand: ‘Liking, disliking, and both liking and disliking have come up in me. That’s conditioned, coarse, and dependently originated. But this is peaceful and sublime, namely equanimity.’ Then the liking, disliking, and both liking and disliking that came up 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 any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. In the training of the Noble One this is called the supreme development of the faculties regarding thoughts known by the mind. That’s how there is the supreme development of the faculties in the training of the Noble One.
कथञ्चानन्द, सेखो होति पाटिपदो? इधानन्द, भिक्खुनो चक्खुना रूपं दिस्वा उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो तेन उप्पन्नेन मनापेन उप्पन्नेन अमनापेन उप्पन्नेन मनापामनापेन अट्टीयति हरायति जिगुच्छति। सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा … कायेन फोट्ठब्बं फुसित्वा … मनसा धम्मं विञ्ञाय उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो तेन उप्पन्नेन मनापेन उप्पन्नेन अमनापेन उप्पन्नेन मनापामनापेन अट्टीयति हरायति जिगुच्छति। एवं खो, आनन्द, सेखो होति पाटिपदो।
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 are they a practicing trainee? When a bhikkhu sees a sight with their eyes, liking, disliking, and both liking and disliking come up 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, liking, disliking, and both liking and disliking come up in them. They are horrified, repelled, and disgusted by that. That’s how they are a practicing trainee.
कथञ्चानन्द, अरियो होति भावितिन्द्रियो? इधानन्द, भिक्खुनो चक्खुना रूपं दिस्वा उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो सचे आकङ्खति: ‘पटिकूले अप्पटिकूलसञ्ञी विहरेय्यन्ऽति, अप्पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘अप्पटिकूले पटिकूलसञ्ञी विहरेय्यन्ऽति, पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘पटिकूले च अप्पटिकूले च अप्पटिकूलसञ्ञी विहरेय्यन्ऽति, अप्पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘अप्पटिकूले च पटिकूले च पटिकूलसञ्ञी विहरेय्यन्ऽति, पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘पटिकूलञ्च अप्पटिकूलञ्च तदुभयं अभिनिवज्जेत्वा उपेक्खको विहरेय्यं सतो सम्पजानोऽति, उपेक्खको तत्थ विहरति सतो सम्पजानो।
Kathañcānanda, ariyo hoti bhāvitindriyo? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. So sace ākaṅkhati: ‘paṭikūle4 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 are they a noble one with developed faculties? When a bhikkhu sees a sight with their eyes, liking, disliking, and both liking and disliking come up 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, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
पुन चपरं, आनन्द, भिक्खुनो सोतेन सद्दं सुत्वा …पे… घानेन गन्धं घायित्वा … जिव्हाय रसं सायित्वा … कायेन फोट्ठब्बं फुसित्वा … मनसा धम्मं विञ्ञाय उप्पज्जति मनापं, उप्पज्जति अमनापं, उप्पज्जति मनापामनापं। सो सचे आकङ्खति: ‘पटिकूले अप्पटिकूलसञ्ञी विहरेय्यन्ऽति, अप्पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘अप्पटिकूले पटिकूलसञ्ञी विहरेय्यन्ऽति, पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘पटिकूले च अप्पटिकूले च अप्पटिकूलसञ्ञी विहरेय्यन्ऽति, अप्पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘अप्पटिकूले च पटिकूले च पटिकूलसञ्ञी विहरेय्यन्ऽति, पटिकूलसञ्ञी तत्थ विहरति। सचे आकङ्खति: ‘पटिकूलञ्च अप्पटिकूलञ्च तदुभयम्पि अभिनिवज्जेत्वा उपेक्खको विहरेय्यं सतो सम्पजानोऽति, उपेक्खको तत्थ विहरति सतो सम्पजानो। एवं खो, आनन्द, अरियो होति भावितिन्द्रियो।
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.
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, liking, disliking, and both liking and disliking come up 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, rejecting both the repulsive and the unrepulsive,’ that’s what they do. That’s how they are a noble one with developed faculties.
इति खो, आनन्द, देसिता मया अरियस्स विनये अनुत्तरा इन्द्रियभावना, देसितो सेखो पाटिपदो, देसितो अरियो भावितिन्द्रियो।
Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo.
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.
यं खो, आनन्द, सत्थारा करणीयं सावकानं हितेसिना अनुकम्पकेन अनुकम्पं उपादाय, कतं वो तं मया। एतानि, आनन्द, रुक्खमूलानि, एतानि सुञ्ञागारानि, झायथानन्द, मा पमादत्थ, मा पच्छा विप्पटिसारिनो अहुवत्थ। अयं वो अम्हाकं अनुसासनी”ति।
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.
Out of compassion, 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 jhāna, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
इदमवोच भगवा। अत्तमनो आयस्मा आनन्दो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.
इन्द्रियभावनासुत्तं निट्ठितं दसमं।
Indriyabhāvanāsuttaṁ niṭṭhitaṁ dasamaṁ.
सळायतनवग्गो निट्ठितो पञ्चमो।
Saḷāyatanavaggo niṭṭhito pañcamo.
तस्सुद्दानं
Tassuddānaṁ
अनाथपिण्डिको छन्नो, पुण्णो नन्दकराहुला; छछक्कं सळायतनिकं, नगरविन्देय्यसुद्धिका; इन्द्रियभावना चापि, वग्गो ओवादपञ्चमोति।
Anāthapiṇḍiko channo, puṇṇo nandakarāhulā; Chachakkaṁ saḷāyatanikaṁ, nagaravindeyyasuddhikā; Indriyabhāvanā cāpi, vaggo ovādapañcamoti.
इदं वग्गानमुद्दानं
Idaṁ vaggānamuddānaṁ
देवदहोनुपदो च, सुञ्ञतो च विभङ्गको; सळायतनोति वग्गा, उपरिपण्णासके ठिताति।
Devadahonupado ca, Suññato ca vibhaṅgako; Saḷāyatanoti vaggā, Uparipaṇṇāsake ṭhitāti.
उपरिपण्णासकं समत्तं।
Uparipaṇṇāsakaṁ samattaṁ.
तीहि पण्णासकेहि पटिमण्डितो सकलो
Tīhi paṇṇāsakehi paṭimaṇḍito sakalo
मज्झिमनिकायो समत्तो।
majjhimanikāyo samatto.
The Middle-Length Suttas Collection is completed.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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