MN 152 Indriyabhāvanāsutta |
MN 152 The Development of the Faculties |
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Evaṃ me sutaṃ— |
So I have heard. |
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ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ viharati suveḷuvane. |
At one time the Buddha was staying near Kajaṅgalā in a bamboo grove. |
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Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then the brahmin student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him. |
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Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ bhagavā etadavoca: |
When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him: |
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“deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti? |
“Uttara, does Pārāsariya teach his disciples the development of the faculties?” |
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“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti. |
“He does, Master Gotama.” |
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“Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti? |
“But how does he teach it?” |
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“Evaṃ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; |
“In that case, Uttara, a blind person and a deaf person will have developed faculties |
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yathā pārāsiviyassa brāhmaṇassa vacanaṃ. |
according to what Pārāsariya says. |
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Andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī”ti. |
For a blind person sees no sight with the eye and a deaf person hears no sound with the ear.” |
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Evaṃ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When he said this, Uttara sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say. |
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Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi: |
Knowing this, the Buddha addressed Venerable Ānanda: |
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“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanaṃ, 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.” |
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“Etassa, bhagavā, kālo; etassa, sugata, kālo |
“Now is the time, Blessed One! Now is the time, Holy One. |
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yaṃ bhagavā ariyassa vinaye anuttaraṃ indriyabhāvanaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. |
Let the Buddha teach the supreme development of the faculties in the training of the noble one. The monks will listen and remember it.” |
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“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. |
“Well then, Ānanda, listen and pay close attention, I will speak.” |
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“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, sir,” Ānanda replied. |
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Bhagavā etadavoca: |
The Buddha said this: |
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Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. |
When a monk sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them. |
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So evaṃ pajānāti: |
They understand: |
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‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. |
‘Liking, disliking, and both liking and disliking have come up in me. |
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Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. |
That’s conditioned, coarse, and dependently originated. |
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Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ— |
But this is peaceful and sublime, namely |
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upekkhā’ti. |
equanimous-observation.’ |
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Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; |
Then the liking, disliking, and both liking and disliking that came up in them cease, |
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upekkhā saṇṭhāti. |
and equanimous-observation becomes stabilized. |
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Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; |
It’s like how a person with good sight might open their eyes then shut them; or might shut their eyes then open them. |
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evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti— |
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 equanimous-observation becomes stabilized. |
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ayaṃ 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. |
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Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. |
Furthermore, when a monk hears a sound with their ears, liking, disliking, and both liking and disliking come up in them. |
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So evaṃ pajānāti: |
They understand: |
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‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. |
‘Liking, disliking, and both liking and disliking have come up in me. |
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Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. |
That’s conditioned, coarse, and dependently originated. |
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Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ— |
But this is peaceful and sublime, namely |
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upekkhā’ti. |
equanimous-observation.’ |
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Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; |
Then the liking, disliking, and both liking and disliking that came up in them cease, |
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upekkhā saṇṭhāti. |
and equanimous-observation becomes stabilized. |
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Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ pahareyya; |
It’s like how a strong person can effortlessly snap their fingers. |
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evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti— |
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 equanimous-observation becomes stabilized. |
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ayaṃ 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. |
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Puna caparaṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. |
Furthermore, when a monk smells an odor with their nose, liking, disliking, and both liking and disliking come up in them. |
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So evaṃ pajānāti: |
They understand: |
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‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. |
‘Liking, disliking, and both liking and disliking have come up in me. |
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Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. |
That’s conditioned, coarse, and dependently originated. |
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Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ— |
But this is peaceful and sublime, namely |
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upekkhā’ti. |
equanimous-observation.’ |
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Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; |
Then the liking, disliking, and both liking and disliking that came up in them cease, |
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upekkhā saṇṭhāti. |
and equanimous-observation becomes stabilized. |
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Seyyathāpi, 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. |
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evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti— |
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 equanimous-observation becomes stabilized. |
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ayaṃ 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. |
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Puna caparaṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. |
Furthermore, when a monk tastes a flavor with their tongue, liking, disliking, and both liking and disliking come up in them. |
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So evaṃ pajānāti: |
They understand: |
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‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. |
‘Liking, disliking, and both liking and disliking have come up in me. |
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Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. |
That’s conditioned, coarse, and dependently originated. |
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Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ— |
But this is peaceful and sublime, namely |
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upekkhā’ti. |
equanimous-observation.’ |
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Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; |
Then the liking, disliking, and both liking and disliking that came up in them cease, |
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upekkhā saṇṭhāti. |
and equanimous-observation becomes stabilized. |
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Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā 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. |
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evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti— |
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 equanimous-observation becomes stabilized. |
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ayaṃ 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. |
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Puna caparaṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. |
Furthermore, when a monk feels a touch with their body, liking, disliking, and both liking and disliking come up in them. |
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So evaṃ pajānāti: |
They understand: |
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‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. |
‘Liking, disliking, and both liking and disliking have come up in me. |
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Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. |
That’s conditioned, coarse, and dependently originated. |
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Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ— |
But this is peaceful and sublime, namely |
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upekkhā’ti. |
equanimous-observation.’ |
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Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; |
Then the liking, disliking, and both liking and disliking that came up in them cease, |
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upekkhā saṇṭhāti. |
and equanimous-observation becomes stabilized. |
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Seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; |
It’s like how a strong person can extend or contract their arm. |
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evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti— |
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 equanimous-observation becomes stabilized. |
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ayaṃ 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. |
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Puna caparaṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. |
Furthermore, when a monk knows a thought with their mind, liking, disliking, and both liking and disliking come up in them. |
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So evaṃ pajānāti: |
They understand: |
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‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. |
‘Liking, disliking, and both liking and disliking have come up in me. |
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Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. |
That’s conditioned, coarse, and dependently originated. |
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Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ— |
But this is peaceful and sublime, namely |
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upekkhā’ti. |
equanimous-observation.’ |
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Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; |
Then the liking, disliking, and both liking and disliking that came up in them cease, |
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upekkhā saṇṭhāti. |
and equanimous-observation becomes stabilized. |
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Seyyathāpi, ānanda, balavā puriso divasaṃsantatte 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. |
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Dandho, ānanda, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya; |
The drops would be slow to fall, but they’d quickly dry up and evaporate. |
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evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti— |
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 equanimous-observation becomes stabilized. |
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ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. |
In the training of the noble one this is called the supreme development of the faculties regarding thoughts known by the mind. |
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Evaṃ 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. |
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Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. |
When a monk sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them. |
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So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. |
They are horrified, repelled, and disgusted by [their reaction because it is stained by greed, aversion, and delusion, and they yearn for the future when they’ve cut off the three poisons]. |
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Sotena saddaṃ sutvā … pe … |
When they hear a sound with their ears … |
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ghānena gandhaṃ ghāyitvā … |
When they smell an odor with their nose … |
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jivhāya rasaṃ sāyitvā … |
When they taste a flavor with their tongue … |
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kāyena phoṭṭhabbaṃ phusitvā … |
When they feel a touch with their body … |
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manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. |
When they know a thought with their mind, liking, disliking, and both liking and disliking come up in them. |
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So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. |
They are horrified, repelled, and disgusted by [their reaction because it is stained by greed, aversion, and delusion, and they yearn for the future when they’ve cut off the three poisons]. |
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Evaṃ kho, ānanda, sekho hoti pāṭipado. |
That’s how they are a practicing trainee, [a noble one who is not yet an Arahant]. |
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