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MN 152PTS MN 3.2988 min read

The Development of the Faculties

Indriyabhāvanāsutta

A brahmin teacher advocates that purification of the senses consists in simply avoiding seeing and hearing things. The Buddha explains that it is not about avoiding sense experience, but understanding it and learning to not be affected by sense experience.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Majjhima Nikāya 152Middle Discourses 152

0.2IndriyabhāvanāsuttaThe Development of the Faculties

1.1PTS 3.298Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ viharati suveḷuvane.At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.1

2.1Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then the student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him.22.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ bhagavā etadavoca:When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him,2.3“deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?“Uttara, does Pārāsariya teach his disciples the development of the faculties?”

2.4“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.“He does, worthy Gotama.”

2.5“Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?“But how does he teach it?”

2.6“Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti—“Worthy Gotama, it’s when the eye sees no sight and the ear hears no sound.32.7evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.That’s how Pārāsariya teaches his disciples the development of the faculties.”

2.8“Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati;“In that case, Uttara, a blind person and a deaf person will have developed faculties2.9yathā pārāsiviyassa brāhmaṇassa vacanaṁ.according to what Pārāsariya says.2.10Andho hi, uttara, cakkhunā rūpaṁ na passati, badhiro sotena saddaṁ na suṇātī”ti.For a blind person sees no sight with their eyes and a deaf person hears no sound with their ears.”42.11Evaṁ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.When he said this, Uttara sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

3.1PTS 3.299Atha kho bhagavā uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā āyasmantaṁ ānandaṁ āmantesi:Knowing this, the Buddha addressed Venerable Ānanda,3.2“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, 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.”

3.3“Etassa, bhagavā, kālo; etassa, sugata, kālo“Now is the time, Blessed One! Now is the time, Holy One.3.4yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ 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.”

3.5“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.“Well then, Ānanda, listen and apply your mind well, I will speak.”

3.6“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“Yes, sir,” Ānanda replied.3.7Bhagavā etadavoca:The Buddha said this:

4.1“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti?“And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One?4.2Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.When a mendicant sees a sight with their eyes, in them arises what is agreeable, what is disagreeable, and what is both agreeable and disagreeable.4.3So evaṁ pajānāti:They understand:4.4‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me.4.5Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.That’s conditioned, crude, and dependently originated.4.6Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely4.7upekkhā’ti.equanimity.’4.8Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease,4.9upekkhā saṇṭhāti.and equanimity becomes stabilized.4.10Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya;It’s like how a person with clear eyes might open their eyes then shut them; or might shut their eyes then open them.54.11evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized.4.12ayaṁ 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.6

5.1Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.Furthermore, when a mendicant hears a sound with their ears, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them.5.2So evaṁ pajānāti:They understand:5.3‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me.5.4Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.That’s conditioned, crude, and dependently originated.5.5Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely5.6upekkhā’ti.equanimity.’5.7Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease,5.8upekkhā saṇṭhāti.and equanimity becomes stabilized.5.9Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṁ pahareyya;It’s like how a strong person can effortlessly snap their fingers.5.10evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized.5.11ayaṁ 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.

6.1PTS 3.300Puna caparaṁ, ānanda, bhikkhuno ghānena gandhaṁ ghāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.Furthermore, when a mendicant smells an odor with their nose, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them.6.2So evaṁ pajānāti:They understand:6.3‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me.6.4Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.That’s conditioned, crude, and dependently originated.6.5Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely6.6upekkhā’ti.equanimity.’6.7Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease,6.8upekkhā saṇṭhāti.and equanimity becomes stabilized.6.9Seyyathāpi, 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.6.10evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized.6.11ayaṁ 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.

7.1Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.Furthermore, when a mendicant tastes a flavor with their tongue, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them.7.2So evaṁ pajānāti:They understand:7.3‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me.7.4Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.That’s conditioned, crude, and dependently originated.7.5Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely7.6upekkhā’ti.equanimity.’7.7Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease,7.8upekkhā saṇṭhāti.and equanimity becomes stabilized.7.9Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā 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.7.10evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized.7.11ayaṁ 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.

8.1Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭhabbaṁ phusitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.Furthermore, when a mendicant encounters a touch with their body, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them.8.2So evaṁ pajānāti:They understand:8.3‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me.8.4Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.That’s conditioned, crude, and dependently originated.8.5Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely8.6upekkhā’ti.equanimity.’8.7Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease,8.8upekkhā saṇṭhāti.and equanimity becomes stabilized.8.9Seyyathāpi, ānanda, balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya;It’s like how a strong person can extend or contract their arm.8.10evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized.8.11ayaṁ 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.

9.1Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.Furthermore, when a mendicant knows a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them.9.2So evaṁ pajānāti:They understand:9.3‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me.9.4Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.That’s conditioned, crude, and dependently originated.9.5Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful and sublime, namely9.6upekkhā’ti.equanimity.’9.7Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;Then the agreeable, the disagreeable, and the both agreeable and disagreeable that arose in them cease,9.8upekkhā saṇṭhāti.and equanimity becomes stabilized.9.9Seyyathāpi, ānanda, balavā puriso divasaṁsantatte 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.9.10Dandho, ānanda, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya;The drops would be slow to fall, but they’d quickly dry up and evaporate.9.11evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—Such is the speed, the swiftness, the ease with which anything agreeable, disagreeable, and both agreeable and disagreeable that arose in them cease, and equanimity becomes stabilized.9.12ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu.In the training of the Noble One this is called the supreme development of the faculties regarding ideas known by the mind.9.13Evaṁ 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.

10.1PTS 3.301Kathañcānanda, sekho hoti pāṭipado?And how are they a practicing trainee?710.2Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.When a mendicant sees a sight with their eyes, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them.10.3So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.They are horrified, repelled, and disgusted by that.10.4Sotena saddaṁ sutvā …pe…When they hear a sound with their ears …10.5ghānena gandhaṁ ghāyitvā …When they smell an odor with their nose …10.6jivhāya rasaṁ sāyitvā …When they taste a flavor with their tongue …10.7kāyena phoṭṭhabbaṁ phusitvā …When they feel a touch with their body …10.8manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.When they know a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them.10.9So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.They are horrified, repelled, and disgusted by that.10.10Evaṁ kho, ānanda, sekho hoti pāṭipado.That’s how they are a practicing trainee.

11-15.1Kathañcānanda, ariyo hoti bhāvitindriyo?And how are they a noble one with developed faculties?811-15.2Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.When a mendicant sees a sight with their eyes, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them.11-15.3So 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.911-15.4Sace 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.11-15.5Sace 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.11-15.6Sace 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.11-15.7Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do.

16.1PTS 3.302Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā …pe…When they hear a sound with their ear …16.2ghānena gandhaṁ ghāyitvā …When they smell an odor with their nose …16.3jivhāya rasaṁ sāyitvā …When they taste a flavor with their tongue …16.4kāyena phoṭṭhabbaṁ phusitvā …When they feel a touch with their body …16.5manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.When they know a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them.16.6So 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.16.7Sace 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.16.8Sace 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.16.9Sace 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.16.10Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.If they wish: ‘May I meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive,’ that’s what they do.16.11Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo.That’s how they are a noble one with developed faculties.

17.1Iti 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.

18.1Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples.18.2Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.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.”10

18.3Idamavoca bhagavā.That is what the Buddha said.18.4Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.Satisfied, Venerable Ānanda approved what the Buddha said.

18.5Indriyabhāvanāsuttaṁ niṭṭhitaṁ dasamaṁ.

18.6Saḷāyatanavaggo niṭṭhito pañcamo.

19.0Tassuddānaṁ

19.1Anāthapiṇḍiko channo,19.2puṇṇo nandakarāhulā;19.3Chachakkaṁ saḷāyatanikaṁ,19.4nagaravindeyyasuddhikā;19.5Indriyabhāvanā cāpi,19.6vaggo ovādapañcamoti.

20.0Idaṁ vaggānamuddānaṁ

20.1Devadahonupado ca,20.2Suññato ca vibhaṅgako;20.3Saḷāyatanoti vaggā,20.4Uparipaṇṇāsake ṭhitāti.

20.5Uparipaṇṇāsakaṁ samattaṁ.

20.6Tīhi paṇṇāsakehi paṭimaṇḍito sakalo

20.7majjhimanikāyo samatto.The Middle Discourses are complete.

Translator’s notes

  1. The names here are spelled gajaṅgalā and suveḷuvana, but I keep consistency with AN 10.28, where a nun residing at this town gives a penetrative discourse to the townsfolk. In the Vinaya it is mentioned as the easternmost point of the “middle country”, just beyond which lay Mahāsāla (Kd 5:13.12.2). The Milindapañha says it was a brahmin village on the slopes of the Himalayas where its main protagonist, the monk Nāgasena, was born (Mil 2:22.3). Assuming both these are the same place, we might look somewhere near Darjeeling for this town. In any case, it represents the furthest east that the Buddha taught. It is sometimes identified with 羯蠅揭羅 mentioned by Xuang Zang, but that has been located near Agra south of Sāvatthī.

    ↩ mn152:1.2

  2. A brahmin teacher named Pārāsariya (also spelled Pārāpariya or Pārāsiviya) features in Ja 222 and Ja 353 as one who warns that doing evil will lead to regret. The three similarly-named monks in the Theragāthā (Thag 1.116, Thag 16.2, Thag 16.10) share the same clan name (Sanskrit Pārāśarya). These are descendants of the great sage Parāśara Śāktya, who is mentioned in Rig Veda 7.1.18 alongside Śatayātu, Vasiṣṭha; his prayers to Agni are recorded at Rig Veda 1.65–73, and to Soma at 9.97.31–44.

    ↩ mn152:2.1

  3. This is perhaps a distorted reference to certain Upaniṣadic teachings that speak of the undifferentiated state of divinity that contains the potential for the faculties of seeing, etc. See DN 29:16.13 and note there. Perhaps, too, it refers to the notion that in deep sleep the senses are withdrawn into the “space of the heart” (Bṛhadāraṇyaka Upaniṣad 2.1.17).

    ↩ mn152:2.6

  4. This teaching is not about deep meditation, where the senses can be in a state of abeyance, but about how we relate to the experience of the senses.

    ↩ mn152:2.10

  5. The Buddha gives a series of similes, each one appropriate to the specific sense.

    ↩ mn152:4.10

  6. Bearing in mind that the word for “faculty”, indriya, has the sense of “potential”, this phrase emphasizes that the “restraint” of the senses is also the way to “develop” them to their fullest.

    ↩ mn152:4.12

  7. This is at least a stream-enterer; they still react to sense experiences that are agreeable or disagreeable, but they understand that they lead to suffering and train themselves to be freed.

    ↩ mn152:10.1

  8. This is the arahant. They still experience sense stimulation as pleasant, etc., but without reacting.

    ↩ mn152:11-15.1

  9. Here this ability is fully mastered. It is taught to those in training as a practice at AN 5.144.

    ↩ mn152:11-15.3

  10. The Majjhima Nikāya ends with the Buddha encouraging the archetypal student of the suttas, Ānanda, to develop meditation.

    ↩ mn152:18.2