MN152 — Indriyabhāvanā Sutta - The Development of the Faculties
Thus have I heard: on one occasion, the Blessed One was dwelling at Suveḷuvana in Gajaṅgala. Then, Uttara, the student 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 the brahmin 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.
But how, Uttara, does the brahmin Pārāsiviya teach the development of faculties to his disciples?
Here, Master Gotama, one does not see a form with the eye, one does not hear a sound with the ear: this is how, Master Gotama, the brahmin Pārāsiviya teaches the development of faculties to his disciples.
In that case, Uttara, one who has developed faculties would be blind, one who has developed faculties would be deaf, according to the words of the brahmin Pārāsiviya. For, Uttara, a blind person does not see a form with the eye, a deaf person does not hear a sound with the ear.
Having been spoken thus, Uttara, the student of the brahmin Pārāsiviya, sat silent, embarrassed, with shoulders drooping, head down, brooding, without response. Then the Blessed One, knowing that Uttara, the student of the brahmin Pārāsiviya, was sitting silent, embarrassed, with 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 One, there is the unsurpassed development of faculties in another way.
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 One. 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 One? 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 understands 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 sublime, namely, equanimity. For him, the arisen agreeable, the arisen disagreeable, the arisen both agreeable and disagreeable, ceases.
Equanimity is established. 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, the pleasant, unpleasant, or both pleasant and unpleasant that arises so swiftly, so quickly, so effortlessly ceases, and equanimity is established: 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, there arises what is pleasant, unpleasant, or both pleasant and unpleasant. He understands thus: This pleasant has arisen in me, this unpleasant has arisen, this both pleasant and unpleasant has arisen. And this is conditioned, coarse, and dependently arisen. This is peaceful, this is sublime, namely, equanimity. For him, the pleasant, unpleasant, or both pleasant and unpleasant that has arisen ceases; equanimity is established. Just as, Ānanda, a strong person might easily snap their fingers; in the same way, Ānanda, for anyone, the pleasant, unpleasant, or both pleasant and unpleasant that arises so swiftly, so quickly, so effortlessly ceases, and equanimity is established: 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, there arises what is pleasant, unpleasant, or both pleasant and unpleasant. He understands thus: This pleasant has arisen in me, this unpleasant has arisen, this both pleasant and unpleasant has arisen. And this is conditioned, coarse, and dependently arisen. This is peaceful, this is sublime, namely, equanimity. For him, the pleasant, unpleasant, or both pleasant and unpleasant that has arisen ceases; equanimity is established. Just as, Ānanda, when a slight breeze causes water droplets to roll off a lotus leaf, they do not remain; in the same way, Ānanda, for anyone, the pleasant, unpleasant, or both pleasant and unpleasant that arises so swiftly, so quickly, so effortlessly ceases, and equanimity is established: this is called, Ānanda, in the discipline of the noble ones, the unsurpassed development of faculties regarding scents cognizable by the nose.
Furthermore, Ānanda, when a disciple tastes a flavor with the tongue, there arises what is pleasant, unpleasant, or both pleasant and unpleasant. He understands thus: This pleasant has arisen in me, this unpleasant has arisen, this both pleasant and unpleasant has arisen. And this is conditioned, coarse, and dependently arisen.
This is peaceful, this is excellent, namely: equanimity. For him, whatever arises as pleasant, unpleasant, or both pleasant and unpleasant ceases; equanimity remains. Just as, Ānanda, a strong man might easily spit out a lump of saliva gathered on the tip of his tongue; in the same way, Ānanda, for anyone, whatever arises as pleasant, unpleasant, or both pleasant and unpleasant ceases quickly, immediately, and effortlessly; equanimity remains: this is called, Ānanda, in the discipline of the noble ones, the unsurpassed development of faculties regarding tastes discernible by the tongue.
Furthermore, Ānanda, when a disciple, having touched a tangible object with the body, experiences something pleasant, unpleasant, or both pleasant and unpleasant, he understands thus: This has arisen in me as pleasant, unpleasant, or both pleasant and unpleasant. But this is conditioned, coarse, and dependently arisen. This is peaceful, this is excellent, namely: equanimity. For him, whatever arises as pleasant, unpleasant, or both pleasant and unpleasant ceases; equanimity remains. Just as, Ānanda, a strong man might easily extend or contract his arm; in the same way, Ānanda, for anyone, whatever arises as pleasant, unpleasant, or both pleasant and unpleasant ceases quickly, immediately, and effortlessly; equanimity remains: this is called, Ānanda, in the discipline of the noble ones, the unsurpassed development of faculties regarding tangibles discernible by the body.
Furthermore, Ānanda, when a disciple, having discerned a mental object with the mind, experiences something pleasant, unpleasant, or both pleasant and unpleasant, he understands thus: This has arisen in me as pleasant, unpleasant, or both pleasant and unpleasant. But this is conditioned, coarse, and dependently arisen. This is peaceful, this is excellent, namely: equanimity. For him, whatever arises as pleasant, unpleasant, or both pleasant and unpleasant ceases; equanimity remains. Just as, Ānanda, a strong man might throw two or three water drops into a heated iron pot during the day. The fall of the water drops is slow, Ānanda, but they quickly vanish and disappear; in the same way, Ānanda, for anyone, whatever arises as pleasant, unpleasant, or both pleasant and unpleasant ceases quickly, immediately, and effortlessly; equanimity remains: this is called, Ānanda, in the discipline of the noble ones, the unsurpassed development of faculties regarding mental objects discernible by the mind.
Thus, Ānanda, in the discipline of the noble ones, there is unsurpassed development of faculties. And how, Ānanda, does one become a trainee on the path? Here, Ānanda, when a disciple sees a form with the eye, there arises what is pleasing, what is displeasing, and what is both pleasing and displeasing. He becomes distressed, ashamed, and disgusted by the arisen pleasing, displeasing, and both pleasing and displeasing. Hearing a sound with the ear, ... smelling a scent with the nose, ... tasting a flavor with the tongue, ... touching a tangible with the body, ... cognizing a mental object with the mind, there arises what is pleasing, displeasing, and both pleasing and displeasing. He becomes distressed, ashamed, and disgusted by the arisen pleasing, displeasing, and both pleasing and displeasing.
Thus, Ānanda, one becomes a trainee on the path. And how, Ānanda, does one become a noble one with developed faculties? Here, Ānanda, when a disciple sees a form with the eye, there arises what is pleasing, what is displeasing, and what is both pleasing and displeasing. If he wishes, if he wishes, if he wishes, if he wishes, if he wishes. Again, Ānanda, when a disciple hears a sound with the ear, ... smells a scent with the nose, ... tastes a flavor with the tongue, ... touches a tangible with the body, ... cognizes a mental object with the mind, there arises what is pleasing, displeasing, and both pleasing and displeasing. If he wishes, if he wishes, if he wishes, if he wishes, if he wishes. Thus, Ānanda, one becomes a noble one with developed faculties.
Thus, Ānanda, I have taught the unsurpassed development of faculties in the discipline of the noble ones, the path of the trainee, and the noble one with developed faculties. What, Ānanda, should be done by a teacher for the welfare of disciples, out of compassion, has been done by me. Here are the roots of trees, here are empty places, meditate, Ānanda, do not be negligent, lest you regret it later. This is my instruction to you. Thus spoke the Blessed One. The Venerable Ānanda rejoiced and delighted in the Blessed One's words. The discourse on the development of faculties is completed.