Indriyabhāvanā Sutta - The Development of the Faculties

Thus have I heard:

At one time, the Blessed One was dwelling in Suveluvana, in the region of Gajaṅgala.

Then, Uttara, a young student and disciple of the Brahmin Pārāsiviya, approached the Blessed One. Having approached, he exchanged greetings with the Blessed One.

After exchanging greetings and cordial talk, he sat down to one side.

As he was sitting there, the Blessed One addressed Uttara, the student of Pārāsiviya:

Does the Brahmin Pārāsiviya teach the development of faculties to his disciples, Uttara?

He does, Master Gotama, the Brahmin Pārāsiviya teaches the development of faculties to his disciples.

And how, Uttara, does the Brahmin Pārāsiviya teach the development of faculties to his disciples?

Here, Master Gotama, one does not see forms with the eye, nor hear sounds with the ear:this is how the Brahmin Pārāsiviya teaches the development of faculties to his disciples.

In that case, Uttara, one who has developed faculties would be blind and deaf according to the words of the Brahmin Pārāsiviya.

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

Having been spoken to thus, Uttara, the student of Pārāsiviya, sat silent, embarrassed, shoulders drooping, head down, brooding, without response.

Then the Blessed One, knowing that Uttara, the student of Pārāsiviya, was silent, embarrassed, shoulders drooping, head down, brooding, without response, addressed the Venerable Ānanda:

Ānanda, the Brahmin Pārāsiviya teaches the development of faculties in one way, but in the discipline of the Noble Ones, the unsurpassed development of faculties is otherwise.

Now is the time, Blessed One; now is the time, Fortunate One, for the Blessed One to teach the unsurpassed development of faculties in the discipline of the Noble Ones.

Having heard it from the Blessed One, the disciples will remember it.

Therefore, Ānanda, listen and pay close attention; I will speak.

Yes, venerable sir, the Venerable Ānanda replied to the Blessed One.

The Blessed One said this:

And how, Ānanda, is there the unsurpassed development of faculties in the discipline of the Noble Ones?

Here, Ānanda, when a disciple sees a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.

He knows thus: This agreeable thing has arisen in me, this disagreeable thing has arisen, this both agreeable and disagreeable thing has arisen.

But this is conditioned, coarse, and dependently arisen.

This is peaceful, this is excellent, namely:equanimity.

For him, whatever pleasant, unpleasant, or both pleasant and unpleasant arises, it ceases; equanimity remains.

Just as, Ānanda, a person with sight might open or close their eyes, or close and then open them; in the same way, Ānanda, for anyone, whatever pleasant, unpleasant, or both pleasant and unpleasant arises, it ceases as quickly, as easily, and as effortlessly; equanimity remains:this is called, Ānanda, in the discipline of the noble ones, the unsurpassed development of faculties regarding forms cognizable by the eye.

Furthermore, Ānanda, when a disciple hears a sound with the ear, pleasant, unpleasant, or both pleasant and unpleasant arises.

He knows thus: ‘This pleasant, unpleasant, or both pleasant and unpleasant has arisen in me.

But it is conditioned, coarse, and dependently arisen.

This is peaceful, this is excellent, namely:equanimity.

For him, whatever pleasant, unpleasant, or both pleasant and unpleasant arises, it ceases; equanimity remains.

Just as, Ānanda, a strong person might easily snap their fingers; in the same way, Ānanda, for anyone, whatever pleasant, unpleasant, or both pleasant and unpleasant arises, it ceases as quickly, as easily, and as effortlessly; equanimity remains:this is called, Ānanda, in the discipline of the noble ones, the unsurpassed development of faculties regarding sounds cognizable by the ear.

Furthermore, Ānanda, when a disciple smells a scent with the nose, pleasant, unpleasant, or both pleasant and unpleasant arises.

He knows thus: ‘This pleasant, unpleasant, or both pleasant and unpleasant has arisen in me.

But it is conditioned, coarse, and dependently arisen.

This is peaceful, this is excellent, namely:equanimity.

For him, whatever pleasant, unpleasant, or both pleasant and unpleasant arises, it ceases; equanimity remains.

Just as, Ānanda, water droplets roll off a lotus leaf and do not remain; in the same way, Ānanda, for anyone, whatever pleasant, unpleasant, or both pleasant and unpleasant arises, it ceases as quickly, as easily, and as effortlessly; equanimity remains:this is called, Ānanda, in the discipline of the noble ones, the unsurpassed development of faculties regarding scents cognizable by the nose.

Again, Ānanda, when a disciple tastes a flavor with the tongue, there arises what is agreeable, what is disagreeable, and what is both agreeable and disagreeable.

He knows thus: This agreeable has arisen in me, this disagreeable has arisen, this both agreeable and disagreeable has arisen.

But this is conditioned, coarse, and dependently arisen.

This is peaceful, this is sublime, namely, equanimity.

Then, whatever agreeable, disagreeable, or both agreeable and disagreeable has arisen in him ceases, and equanimity is established.

Just as, Ānanda, a strong man might easily spit out a lump of saliva from the tip of his tongue, so too, Ānanda, for anyone, whatever agreeable, disagreeable, or both agreeable and disagreeable has arisen, it ceases quickly, swiftly, and easily, and equanimity is established. This, Ānanda, is called the unsurpassed development of faculties in the discipline of the noble ones regarding flavors cognizable by the tongue.

Again, Ānanda, when a disciple, by means of the body, contacts a tangible object, there arises what is agreeable, what is disagreeable, and what is both agreeable and disagreeable.

He knows thus: This agreeable has arisen in me, this disagreeable has arisen, this both agreeable and disagreeable has arisen.

But this is conditioned, coarse, and dependently arisen.

This is peaceful, this is sublime, namely, equanimity.

Then, whatever agreeable, disagreeable, or both agreeable and disagreeable has arisen in him ceases, and equanimity is established.

Just as, Ānanda, a strong man might easily extend or contract his arm, so too, Ānanda, for anyone, whatever agreeable, disagreeable, or both agreeable and disagreeable has arisen, it ceases quickly, swiftly, and easily, and equanimity is established.

This, Ānanda, is called the unsurpassed development of faculties in the discipline of the noble ones regarding tangibles cognizable by the body.

Again, Ānanda, when a disciple, by means of the mind, cognizes a mental object, there arises what is agreeable, what is disagreeable, and what is both agreeable and disagreeable.

He knows thus: This agreeable has arisen in me, this disagreeable has arisen, this both agreeable and disagreeable has arisen.

But this is conditioned, coarse, and dependently arisen. This is peaceful, this is sublime, namely, equanimity.

Then, whatever agreeable, disagreeable, or both agreeable and disagreeable has arisen in him ceases, and equanimity is established.

Just as, Ānanda, a strong man might easily drop two or three water drops into a heated iron cauldron, so too, Ānanda, for anyone, whatever agreeable, disagreeable, or both agreeable and disagreeable has arisen, it ceases quickly, swiftly, and easily, and equanimity is established.

Ānanda, just as a drop of water falls on a lotus leaf and quickly rolls off, disappearing without a trace, so too, Ānanda, for anyone who experiences pleasant, unpleasant, or both pleasant and unpleasant feelings that arise and cease quickly, equanimity is established.

This, Ānanda, is called the unsurpassed development of faculties in the noble discipline regarding mental phenomena.

Thus, Ānanda, in the noble discipline, there is the unsurpassed development of faculties.

And how, Ānanda, is one a trainee on the path?

Here, Ānanda, when a disciple sees a form with the eye, pleasant, unpleasant, or both pleasant and unpleasant feelings arise.

He grows tired of these feelings, feels a natural reluctance toward them, and turns away from them.

Similarly, when he hears a sound with the ear, smells an odor with the nose, tastes a flavor with the tongue, feels a tangible object with the body, or cognizes a mental phenomenon with the mind, pleasant, unpleasant, or both pleasant and unpleasant feelings arise.

He grows tired of these feelings, feels a natural reluctance toward them, and turns away from them.

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

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

Here, Ānanda, when a disciple sees a form with the eye, pleasant, unpleasant, or both pleasant and unpleasant feelings arise.

If he wishes, he can remain unaffected. Similarly, when he hears a sound with the ear, smells an odor with the nose, tastes a flavor with the tongue, feels a tangible object with the body, or cognizes a mental phenomenon with the mind, pleasant, unpleasant, or both pleasant and unpleasant feelings arise.

If he wishes, he can remain unaffected.

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

Thus, Ānanda, I have taught the unsurpassed development of faculties in the noble discipline, the trainee on the path, and the noble one with developed faculties.

What should be done by a teacher for the welfare of his disciples, out of compassion, I have done for you.

Here are the roots of trees, here are empty places.

Practice, Ānanda, do not be negligent, do not later regret it.

This is my instruction to you.

Thus spoke the Blessed One.

The Venerable Ānanda was delighted with the Blessed One's words and rejoiced in them.

The Discourse on the Development of the Faculties is concluded.