evaṃ me sutaṃ:

Thus have I heard:

ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati suveḷuvane. atha kho uttaro māṇavo pārāsivi·y·antevāsī yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekam·antaṃ nisīdi; ekam·antaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsivi·y·antevāsiṃ bhagavā etad·avoca:

On one occasion, the Bhagavā was staying among the Kajaṅgalas in the Bamboo Grove. Then the young brahman Uttara, a pupil of Pārāsivi, approached the Bhagavā; having approached, he rejoiced together with the Bhagavā; having exchanged the rejoicement to be shared and the words to be exchanged, he sat to one side; as he was sitting to one side, the Bhagavā told the young brahman Uttara, the pupil of Pārāsivi:

– deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti?

– Uttara, does the brahman Pārāsivi teach his disciples the development of the (sense) faculties?

– deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti.

– The brahman Pārāsivi does teach, fellow Gotama, the development of the (sense) faculties.

– yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti?

– But how, Uttara, does the brahman Pārāsivi teach his disciples the development of the (sense) faculties?

– idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti: evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti.

– Here, fellow Gotama, one does not see a visible form with the eye, one does not hear a sound with the hear: this is how, fellow Gotama, the brahman Pārāsivi teaches his disciples the development of the (sense) faculties.

– evaṃ sante kho, uttara, andho bhāvit·indriyo bhavissati, badhiro bhāvit·indriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṃ. andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī ti.

– If it were so, Uttara, then a blind man would have developed faculties, and a deaf man would have developed faculties, according to the words of the brahman Pārāsivi. Indeed, Uttara, a blind man does not see forms and a deaf man does not hear sounds.

evaṃ vutte, uttaro māṇavo pārāsivi·y·antevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. atha kho bhagavā uttaraṃ māṇavaṃ pārāsivi·y·antevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi:

When this had been said, the young brahman Uttara, the disciple of Pārāsivi, sat silent, confused, with drooping shoulders, the head down, grieved, unable to answer. Then the Bhagavā, seeing that the young brahman Uttara, the disciple of Pārāsivi, was sitting silent, confused, with drooping shoulders, the head down, grieved, unable to answer, said to āyasma Ānanda:{1}

– aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanaṃ, aññathā ca pan·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā hotī ti.

– It is one thing, Ānanda, that the development of the faculties that the brahman Pārāsivi teaches his disciples, and it is something different that the unsurpassed development of the faculties in a noble one's vinaya.

– etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā ariyassa vinaye anuttaraṃ indriya·bhāvanaṃ deseyya. bhagavato sutvā bhikkhū dhāressantī ti.

– This is the time, Bhagavā, this is the time, Sugata, for the Bhagavā to teach the unsurpassed development of the faculties in a noble one's vinaya. Having heard it from the Bhagavā, the bhikkhus will bear it in mind.

– tena·h·ānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī ti.

– Listen to that, Ānanda, and pay close attention; I will speak.

– evaṃ, bhante ti kho āyasmā ānando bhagavato paccassosi. bhagavā etad·avoca:

– Yes, Bhante, answered āyasma Ānanda to the Bhagavā. The Bhagavā said:

– kathañ·c·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā hoti? idh·ānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti. seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā cakkhu·viññeyyesu rūpesu.

– And how, Ānanda, is there the unsurpassed development of the faculties in a noble one's vinaya? Here, Ānanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: 'What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a man with good eyes, having open them would shut them, or having shut them would open them; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one's vinaya, as regards to forms cognizable by the eye.

puna ca·paraṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso appa·kasiren·eva accharaṃ pahareyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā sota·viññeyyesu saddesu.

Furthermore, Ānanda, in a bhikkhu having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: 'What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man would easily snap the fingers; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one's vinaya, as regards to sounds cognizable by the ear.

puna ca·paraṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, īsakaṃ·poṇe padumini·patte udaka·phusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā ghānaviññeyyesu gandhesu.

Furthermore, Ānanda, in a bhikkhu having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: 'What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, on a gently sloping lotus leaf, drops of water roll off and do not remain there; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one's vinaya, as regards to odors cognizable by the nose.

puna ca·paraṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso jivhagge kheḷa·piṇḍaṃ saṃyūhitvā appa·kasirena vameyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā jivhāviññeyyesu rasesu.

Furthermore, Ānanda, in a bhikkhu having tasted an flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: 'What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man having gathered a ball of saliva on the tip of the tongue would easily spit it; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one's vinaya, as regards to flavors cognizable by the tongue.

puna ca·paraṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā kāyaviññeyyesu phoṭṭhabbesu.

Furthermore, Ānanda, in a bhikkhu having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: 'What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man would easily flex his extended arm or extend his flexed arm; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one's vinaya, as regards to bodily phenomena cognizable by the body.

puna ca·paraṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso divasaṃ·santatte ayo·kaṭāhe dve vā tīṇi vā udaka·phusitāni nipāteyya: dandho, ānanda, udaka·phusitānaṃ nipāto, atha kho naṃ khippam·eva parikkhayaṃ pariyādānaṃ gaccheyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā manoviññeyyesu dhammesu. evaṃ kho, ānanda, ariyassa vinaye anuttarā indriya·bhāvanā hoti.

Furthermore, Ānanda, in a bhikkhu having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: 'What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man would let two or three drops of water fall onto an iron pan heated all day: slow, Ānanda, would be the falling the drops of water, but then they would quickly vanish and disappear; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one's vinaya, as regards to mental phenomena cognizable by the mind. Such, Ānanda, is the unsurpassed development of the faculties in a noble one's vinaya.

kathañ·c·ānanda, sekho hoti pāṭipado? idh·ānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

And how, Ānanda, is one under training, on the path? Here, Ānanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

Having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

Having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

Having tasted a flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

Having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati. evaṃ kho, ānanda, sekho hoti pāṭipado.

Having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing]. Thus, Ānanda, is one under training on the path.

kathañ·c·ānanda, ariyo hoti bhāvit·indriyo? idh·ānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: 'paṭikūle a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno' ti, upekkhako tattha viharati sato sampajāno.

And how, Ānanda, is one a noble one developing the faculties? Here, Ānanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is repulsive and what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna', he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: 'paṭikūle a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.

Furthermore, Ānanda, in a bhikkhu having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is repulsive and what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna', he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: 'paṭikūle a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.

Furthermore, Ānanda, in a bhikkhu having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is repulsive and what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna', he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: 'paṭikūle a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.

Furthermore, Ānanda, in a bhikkhu having tasted an flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is repulsive and what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna', he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: 'paṭikūle a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.

Furthermore, Ānanda, in a bhikkhu having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is repulsive and what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna', he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: 'paṭikūle a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan'ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: 'appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan'ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: 'paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno. evaṃ kho, ānanda, ariyo hoti bhāvit·indriyo.

Furthermore, Ānanda, in a bhikkhu having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive', he remains there perceiving the unrepulsive. If he should wish: 'May I remain perceiving the repulsive in what is repulsive and what is unrepulsive', he remains there perceiving the repulsive. If he should wish: 'May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna', he remains there upekkhaka, sata and sampajāna. Such, Ānanda, is a noble one developing the faculties.

iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriya·bhāvanā, desito sekho pāṭipado, desito ariyo bhāvit·indriyo. yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. etāni, ānanda, rukkha·mūlāni, etāni suññ·āgārāni. jhāyath·ānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. ayaṃ vo amhākaṃ anusāsanī ti.

Thus, Ānanda, the unsurpassed development of the faculties in a noble one's vinaya has been explained by me, the path for one under training has been explained, the noble one developing the faculties has been explained. What should be done by a teacher desiring the welfare of his disciples, with a kind heart, out of compassion, that I have done for you. These, Ānanda, are the roots of trees, those are empty dwellings. Meditate, Ānanda, don't be heedless, don't later fall into regret. This is our instruction to you.

idam·avoca bhagavā. attamano āyasmā ānando bhagavato bhāsitaṃ abhinandī·ti.

This is what the Bhagavā said. Satisfied, āyasmā Ānanda delighted in the Bhagavā's words.