Evaṁ me sutaṁ—
Thus have I heard— ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ viharati suveḷuvane.
At one time, the Blessed One was dwelling at Gajaṅgala, in the Suveḷuvana. Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then Uttara the student, a pupil of the Pārāsiviya (Brahmin), approached the Blessed One. Having approached, he exchanged courteous greetings with the Blessed One.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
After that courteous and friendly exchange of words, he sat down to one side.
Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ bhagavā etadavoca: “Deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?
As he was sitting there, the Blessed One said to Uttara the student, the pupil of the Pārāsiviya Brahmin:
“Uttara, does the Pārāsiviya Brahmin teach the development of the faculties to his disciples?”
“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.
“Yes, Master Gotama, the Pārāsiviya Brahmin does teach the development of the faculties to his disciples.”
“Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?
“And how, Uttara, does the Pārāsiviya Brahmin teach the development of the faculties to his disciples?”
|“Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti— evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.
“Here, Master Gotama, he teaches that one should not see forms with the eye, nor hear sounds with the ear— thus, Master Gotama, the Pārāsiviya Brahmin teaches the development of the faculties to his disciples.”
“Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṁ.
“If that is so, Uttara, then the blind will be the ones with developed faculties, the deaf will be the ones with developed faculties— as per the Pārāsiviya Brahmin’s instruction.
Andho hi, uttara, cakkhunā rūpaṁ na passati, badhiro sotena saddaṁ na suṇātī”ti.
For, Uttara, the blind do not see forms with the eye, the deaf do not hear sounds with the ear.”
Evaṁ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When this was said, Uttara the student, pupil of the Pārāsiviya, sat silent, humiliated, with shoulders drooping, head bowed, brooding, without response. Next, the Buddha turns to Ānanda:
Atha kho bhagavā uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā āyasmantaṁ ānandaṁ āmantesi:
Then the Blessed One, knowing Uttara the student was silent, humiliated, with shoulders drooping, head down, brooding, without response, addressed Venerable Ānanda:
“Aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.
“Ānanda, the Pārāsiviya Brahmin teaches the development of the faculties in one way, but in the Noble One’s Discipline, the unsurpassed development of the faculties is otherwise.”
“Etassa, bhagavā, kālo; etassa, sugata, kālo yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
“It is time, Blessed One! It is time, Well-gone One, for the Blessed One to teach the unsurpassed development of the faculties in the Ariyan discipline. Having heard it from the Blessed One, the monks will retain it in memory.”
Explanation:
Ānanda expresses the appropriate occasion (etassa kālo) and eagerness to receive instruction. The emphasis on “unsurpassed” (anuttarā) indicates that what the Buddha is about to teach goes beyond mere sensory restraint—it leads to insight and liberation. He also invokes the importance of transmission: this Dhamma will not just be heard but remembered (dhāressantī), implying recitation, reflection, and preservation.
“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:
“Well then, Ānanda, listen carefully, pay close attention; I will speak.” “Yes, Bhante,” Venerable Ānanda replied to the Blessed One. Then the Blessed One said this:
Beginning of the Sixfold Explanation (1. Eye and Forms)
“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti?
Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— upekkhā’ti.
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti.
Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.”
“And how, Ānanda, does there come to be the unsurpassed development of the faculties in the Ariyan training? Here, Ānanda, when a monk has seen a form with the eye, there arises what is agreeable, or there arises what is disagreeable, or there arises what is both agreeable and disagreeable. He understands it thus: ‘Indeed, this agreeable has arisen in me; this disagreeable has arisen in me; this mixed agreeable-disagreeable has arisen in me. But this is conditioned, coarse, dependently arisen. That which is peaceful, that which is sublime—namely, equanimity (upekkhā)—this is better.’ To him, that arisen agreeable, that arisen disagreeable, that mixed agreeable-disagreeable subsides; and equanimity is established.
Just as, Ānanda, a person with eyesight would open his eyes or close them—so quickly, so effortlessly—as quickly, as immediately, as effortlessly as that, for anyone in whom agreeable, disagreeable, or mixed feelings have arisen and subsided, with equanimity becoming established: that is called, Ānanda, the unsurpassed development of the faculties in regard to visible forms cognizable by the eye.”
Explanation:
This is the first and foundational application of indriyabhāvanā — development of sense faculties, beginning with the eye (cakkhu). The arising of manāpa (pleasant), amanāpa (unpleasant), or manāpāmanāpa (mixed) experiences is natural and not suppressed in this teaching. This differs from ascetic practices that emphasize blocking sense contact. The Buddha teaches right view and right knowledge at the point of contact: “So evaṁ pajānāti…” — “He knows thus…”This recognition contains 4 aspects:
Acknowledgement: “It has arisen.” Nature: “It is conditioned (saṅkhataṁ)” Texture: “It is coarse (oḷārikaṁ)” Causality: “It has arisen depending on conditions (paṭiccasamuppannaṁ)”
The practitioner then compares these with what is better, peaceful and sublime (santaṁ, paṇītaṁ)—that is upekkhā, equanimity born of wisdom, not indifference. The simile of opening or closing the eyes emphasizes: The naturalness of sense contact The effortless shift from sensory impression to equanimous awareness. A state where the mind does not cling, nor get repelled, nor oscillate.
The equanimity (upekkhā) is not a dead neutrality, but a deep wisdom response—recognizing the fleeting, constructed nature of experiences.
Ear and Sounds – Sotena Saddesu
Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— upekkhā’ti.
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti.
Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṁ pahareyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.
Furthermore, Ānanda, when a monk hears a sound with the ear, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He understands thus:
“This agreeable feeling has arisen in me; this disagreeable one has arisen in me; this mixed agreeable-disagreeable one has arisen in me. But this is conditioned, it is coarse, it is dependently arisen. That which is peaceful, that which is sublime—namely, equanimity—is better.” Then, whatever agreeable, disagreeable, or mixed feeling has arisen in him subsides; equanimity is established.
Just as, Ānanda, a strong man could strike a lute-string with little effort,
even so, Ānanda, for anyone in whom such agreeable, disagreeable, or mixed feeling arises and subsides just as swiftly, just as effortlessly, equanimity becomes established—this, Ānanda, is called the unsurpassed development of the faculties in regard to sounds cognizable by the ear. Explanation:
This second application of indriyabhāvanā concerns the ear (sota) and sounds (sadda). The experience of sound similarly leads to three types of vedanā: manāpa (pleasant): sweet music, praise, kind words; amanāpa (unpleasant): harsh speech, noise, insult; manāpāmanāpa (mixed): ambiguous or conflicting sounds (e.g., a beautiful song with painful memories)
The awakened response is recognition of the truth of arising: It is not-self-created (paṭiccasamuppannaṁ), It is fabricated (saṅkhataṁ) and coarse (oḷārikaṁ), in contrast to santam paṇītaṁ (the peaceful and sublime equanimity)
The simile used here is: “Just as a strong man could easily strike a lute-string (accharaṁ pahareyya)” This conveys: How effortlessly the shift to upekkhā can occur with proper development and how refined and responsive the mind becomes. Upekkhā is not suppression of sound, but transcending reactivity through insight.
Nose and Smells – Ghānena Gandhesu
Puna caparaṁ, ānanda, bhikkhuno ghānena gandhaṁ ghāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— upekkhā’ti.
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti.
Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.
Furthermore, Ānanda, when a monk smells an odor with the nose, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable. He understands it thus: “This agreeable has arisen in me; this disagreeable has arisen in me; this mixed agreeable-disagreeable has arisen in me. But this is conditioned, it is coarse, it has arisen due to conditions. That which is peaceful, that which is sublime—namely, equanimity—is better.”
Then, whatever agreeable, disagreeable, or mixed feeling has arisen in him subsides; equanimity becomes established. Just as, Ānanda, water droplets roll off a slightly-slanted lotus leaf, they do not remain or cling—
in the same way, Ānanda, for anyone in whom such agreeable, disagreeable, or mixed feeling arises and subsides just as swiftly, just as effortlessly, equanimity becomes established—
this, Ānanda, is called the unsurpassed development of the faculties in relation to smells cognizable by the nose.
Explanation:
This third case applies indriyabhāvanā to olfactory experience: the nose (ghāna) and smells (gandhā). Threefold Response: Manāpa: e.g., fragrance of flowers, food aroma, perfumes
Amanāpa: bad odors, decay, filth; Manāpāmanāpa: e.g., the smell of incense during funerals—a pleasant scent with unpleasant associations
Right Knowledge (evaṁ pajānāti): The monk does not push away, nor grasp, but sees it as: Saṅkhataṁ – a conditioned phenomenon
Oḷārikaṁ – crude, sensory, not subtle wisdom
Paṭiccasamuppannaṁ – arising only because of contact conditions
And so, he reflects: “This is not lasting, not worth clinging to. Peace is better. Equanimity is better.” Simile: Water Droplets on a Lotus Leaf
“īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti”
Padumapalāsa = lotus leaf īsakampoṇa = slightly slanted or trembling (from wind or subtle movement) udakaphusitāni = water droplets. This image conveys that: Just as water doesn’t stick to the leaf, so too contact and reactions do not cling to the trained mind. The non-stick quality of the leaf is like mindfulness coupled with wisdom. This shows the fluidity of consciousness and its freedom when not clinging. In contrast to the ascetic notion of blocking the senses, the Buddha encourages a wise presence that lets phenomena arise and pass like dew on a lotus.
Tongue and Tastes – Jivhāya Rasesu
Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— upekkhā’ti.
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti.
Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.
Furthermore, Ānanda, when a monk tastes a flavor with the tongue, there arises what is agreeable, what is disagreeable, and what is both agreeable and disagreeable. He understands it thus:
“This agreeable has arisen in me; this disagreeable has arisen in me; this mixed agreeable-disagreeable has arisen in me. But this is conditioned, it is coarse, it has arisen due to conditions. That which is peaceful, that which is sublime—namely, equanimity—is better.” Then, whatever agreeable, disagreeable, or mixed feeling has arisen in him subsides; equanimity is established. Just as, Ānanda, a strong man might collect phlegm at the tip of his tongue and spit it out effortlessly,
even so, Ānanda, for anyone in whom agreeable, disagreeable, or mixed feeling arises and subsides just as swiftly, just as easily, equanimity becomes established—
this, Ānanda, is called the unsurpassed development of the faculties in regard to tastes cognizable by the tongue.
Explanation:
The fourth sense base discussed is jivhā (tongue) and rasā (tastes). The Buddha shows that even with the intimate sensory delight of taste, the development of equanimity is possible and essential. Examples of Vedanā: Manāpa – sweet, savory, well-seasoned foods
Amanāpa – bitter, sour, spoiled food; Manāpāmanāpa – complex foods that evoke both pleasure and aversion (e.g., food tied to memories of both comfort and suffering)
The practitioner doesn’t resist taste but observes its arising without clinging. He understands that:
It is constructed (saṅkhataṁ); It is coarse, not refined Dhamma; It is dependently arisen, not intrinsic or permanent and hence, he naturally prefers upekkhā, the sublime peace beyond fleeting. pleasure.
Simile: Spitting Out Phlegm
“Jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya”
Kheḷapiṇḍaṁ = a lump of phlegm or mucus; Saṁyūhitvā = having gathered it together; Vameyya = he spits it out; Appakasirena = with little difficulty. This simile may feel blunt or even crude, but its meaning is profound: A natural, reflexive, effortless rejection of something unclean.
Just as one has no attachment to mucus, the trained mind spontaneously lets go of sensory reactions. This is not suppression, but liberation through wisdom and also parallels the attitude in asubhasaññā (perception of the foul), used to overcome sensual attachment.
Summary:
This stage shows that even one of the most strongly conditioned forms of gratification—taste—can be disarmed through wisdom and mindfulness. The mind, like one who quickly spits out phlegm, doesn’t argue with or indulge sensory pleasure, but releases it by recognizing its true nature.
Body and Tangibles – Kāyena Phoṭṭhabbesu
Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭhabbaṁ phusitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— upekkhā’ti.
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti.
Seyyathāpi, ānanda, balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.
Furthermore, Ānanda, when a monk touches a tangible object with the body, there arises what is agreeable, what is disagreeable, and what is both agreeable and disagreeable. He understands it thus: “This agreeable has arisen in me; this disagreeable has arisen in me; this mixed agreeable-disagreeable has arisen in me. But this is conditioned, it is coarse, it has arisen due to conditions. That which is peaceful, that which is sublime—namely, equanimity—is better.”
Then, whatever agreeable, disagreeable, or mixed feeling has arisen in him subsides; equanimity becomes established. Just as, Ānanda, a strong man might bend his arm or stretch it out—or stretch it out and then bend it back again—easily and quickly, So too, Ānanda, for anyone in whom such agreeable, disagreeable, or mixed feeling arises and subsides just as swiftly, just as easily, equanimity becomes established— this, Ānanda, is called the unsurpassed development of the faculties in regard to tangibles cognizable by the body.
Explanation:
This is the fifth application, pertaining to touch or tactile sensations—through kāya (body) and phoṭṭhabba (tangible objects), such as: Temperature, Pressure, Texture, Movement, Pain or pleasure on the skin. Examples of Vedanā (feeling tone):
Manāpa: a gentle breeze, soft fabric, warm sunlight; Amanāpa: mosquito bite, roughness, heat, cold, pain; Manāpāmanāpa: e.g., warmth that starts pleasant but becomes too hot.
What does the practitioner do?
As in the previous cases: He recognizes the arising feeling (uppannaṁ kho me idaṁ…)
He understands: This is fabricated (saṅkhataṁ), coarse (oḷārikaṁ), and dependently arisen (paṭiccasamuppannaṁ). Thus, he lets it go, allowing upekkhā—balanced awareness—to arise and remain.
Simile: Bending and Stretching the Arm
“Seyyathāpi, ānanda, balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya”. A strong person bends or stretches his arm as easily and naturally as breathing. This reflects the agility of the trained mind: Contact arises? The mind bends toward wisdom.
Feeling arises? The mind stretches to equanimity. This simile highlights: Speed (evaṁsīghaṁ); Ease (appakasirena); Nonresistance to experience, and nonclinging and equanimity is not dead neutrality, but living discernment that neither chases pleasure nor fears pain.
Mind and Mental Objects – Manasā Dhammesu
Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So evaṁ pajānāti: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— upekkhā’ti.
Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; upekkhā saṇṭhāti.
Seyyathāpi, ānanda, balavā puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, ānanda, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya;
evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu.
Furthermore, Ānanda, when a monk knows a mental object with the mind, there arises what is agreeable, what is disagreeable, and what is both agreeable and disagreeable. He understands it thus: “This agreeable has arisen in me; this disagreeable has arisen in me; this mixed agreeable-disagreeable has arisen in me. But this is conditioned, it is coarse, it has arisen due to conditions. That which is peaceful, that which is sublime—namely, equanimity—is better.” Then, whatever agreeable, disagreeable, or mixed feeling has arisen in him subsides; equanimity becomes established. Just as, Ānanda, if a strong man were to drop two or three water droplets into an iron pan heated all day,
though the falling of the droplets would be slow, they would instantly evaporate and vanish—
so too, Ānanda, for anyone in whom such agreeable, disagreeable, or mixed feeling arises and subsides just as swiftly, just as effortlessly, equanimity becomes established—
this, Ānanda, is called the unsurpassed development of the faculties in regard to mental objects cognizable by the mind.
Explanation:
This is the most refined faculty: the mind (manasā) engaging with mental objects (dhammā), which includes: Memories, Thoughts, Mental images, Fantasies, Hopes and fears, Concepts, philosophies, and ideas. These are not physical objects, but arise internally, in the mind-door.
Examples of Vedanā: Manāpa: pleasant memory, joyful vision, uplifting idea; Amanāpa: worry, grief, aversion, painful thought; Manāpāmanāpa: nostalgia, bittersweet memories, philosophical doubt.
The Monk’s Wisdom: He sees: “This has arisen.” and is conditioned (saṅkhataṁ), not pure mind or essence. It is oḷārikaṁ—though subtle in content, still coarse in nature; It is paṭiccasamuppannaṁ—not-self, not-lasting and thus, he values not the object, but the quality of peace: upekkhā.
Simile: Water on a Hot Iron Pan – “Divasaṁsantatte ayokaṭāhe… udakaphusitāni…”
“In an iron pan heated all day, even a drop of water falls slowly (dandho nipāto), but it instantly vanishes.” This is powerful imagery: The iron pan is the well-developed mind, refined by insight, mindfulness, and samādhi. The heated condition is a symbol of vigilant awareness and even if a reaction arises slowly (as thoughts do), it evaporates at once when met by deep wisdom.
In a well-trained mind: Arising is known; Clinging does not occur’ Upekkhā remains, unwavering and cool, like clear space
Final Summary:
Across all six sense bases—eye, ear, nose, tongue, body, and mind—the Buddha teaches not suppression, but wisdom-based equanimity:
| Sense Base | Object | Simile | Key Insight |
|---|---|---|---|
| Eye | Form | Opening/closing eyes | Ease of awareness |
| Ear | Sound | Striking a lute-string | Swift responsiveness |
| Nose | Smell | Water on lotus leaf | Non-clinging |
| Tongue | Taste | Spitting phlegm | Releasing without attachment |
| Body | Touch | Bending/straightening arm | Natural flexibility |
| Mind | Thought | Water on hot pan | Instant transcendence |
This is the true development of the faculties, as taught by the Buddha: not shutting the senses, but knowing contact as it is, and letting go in the clarity of wisdom.
Let’s now deep dive into this powerful closing section of the Indriyabhāvanāsutta which defines three progressive types of practitioners:
Sekho pāṭipado – the trainee who is still practicing
Ariyo bhāvitindriyo – the noble one who has fully developed the faculties
The Buddha’s final exhortation – calling disciples to meditate and not be negligent
🔶 1. The Trainee in Practice — Sekho Pāṭipado
📜 Kathañcānanda, sekho hoti pāṭipado?
Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.
Sotena saddaṁ sutvā, ghānena gandhaṁ ghāyitvā, jivhāya rasaṁ sāyitvā, kāyena phoṭṭhabbaṁ phusitvā, manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Evaṁ kho, ānanda, sekho hoti pāṭipado.
And how, Ānanda, is one a trainee who is still in the course of training?
Here, Ānanda, when a monk sees a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
Toward that arisen agreeable, arisen disagreeable, and arisen mixed agreeable-disagreeable experience, he feels distressed, ashamed, and disgusted.
Similarly, when he hears a sound with the ear, smells an odor with the nose, tastes a flavor with the tongue, touches a tangible with the body, and cognizes a mental object with the mind, and pleasant, unpleasant, or mixed feelings arise, he becomes distressed, ashamed, and disgusted toward them. It is in this way, Ānanda, that one is a trainee still in the course of practice.
🧠 Explanation:
This describes the sekha, one who has entered the Noble Path (stream-enterer or beyond), but has not yet completed training. Uppajjati manāpaṁ / amanāpaṁ / manāpāmanāpaṁ = standard formula describing the threefold feeling tone (pleasant, unpleasant, neutral/mixed) that arises at sense contact. The response of the sekha is not indulgence, but rather revulsion:
Aṭṭīyati – becomes afflicted, emotionally agitated
Harāyati – is ashamed or feels inward recoil
Jigucchati – is disgusted, averse
This is not a healthy dispassion yet, but a raw aversion to sensual experiences. The sekha has developed enough insight to no longer delight, but not yet enough wisdom to maintain equanimity. He’s torn between the world and release.
🔶 2. The Noble One with Developed Faculties — Ariyo Bhāvitindriyo
📜 Kathañcānanda, ariyo hoti bhāvitindriyo?
Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā, ghānena gandhaṁ ghāyitvā, jivhāya rasaṁ sāyitvā, kāyena phoṭṭhabbaṁ phusitvā, manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.
So sace ākaṅkhati… (same as above repetition for each of the sense bases)
Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo.
And how, Ānanda, is one a noble disciple with fully developed faculties?
Here, Ānanda, when a monk sees a form with the eye, and pleasant, unpleasant, or mixed feelings arise,
if he wishes, “May I dwell perceiving the unlovely in what is lovely,” then he dwells perceiving the unlovely there.
If he wishes, “May I dwell perceiving the lovely in what is unlovely,” he dwells perceiving the lovely there.
If he wishes, “May I dwell perceiving the unlovely in both the lovely and unlovely,” he does so.
If he wishes, “May I dwell perceiving the lovely in both the unlovely and the lovely,” he does so.
If he wishes, “May I dwell having transcended both the lovely and unlovely, as one equanimous, mindful and clearly comprehending,” he does so—dwelling equanimous, mindful, and clearly comprehending. Likewise, Ānanda, when hearing sounds with the ear, smelling odors with the nose, tasting flavors with the tongue, touching tangibles with the body, or knowing mental objects with the mind, and pleasant, unpleasant, or mixed feelings arise— if he wishes, he can apply any of the above modes of perception. Thus, Ānanda, is a noble disciple with faculties that are fully developed.
🧠 Explanation:
Here the Buddha describes the ariyo bhāvitindriyo — an awakened disciple (at least an arahant) whose faculties are trained, mature, flexible, and governed by wisdom and volition.
He can: See repulsiveness in the attractive – e.g., seeing impermanence in beauty
See attractiveness in the repulsive – e.g., understanding compassion in suffering
Apply these perceptions flexibly depending on what’s needed to cut off craving
Abandon both and dwell in upekkhā – equanimous, mindful, discerning
This shows complete mastery of perception and volitional control over attention—not through suppression, but through penetrative insight. Note the line: “Upekkhako tattha viharati sato sampajāno” – He dwells equanimous, mindful, and clearly knowing of internal workings. This is the apex of indriyabhāvanā: when perception is no longer reactive but guided by the Dhamma.
Deep dive into below mentioned:
Paṭikūle appaṭikūlasaññī – seeing the unattractive in the attractive
Appaṭikūle paṭikūlasaññī – seeing the attractive in the unattractive
Paṭikūle ca appaṭikūle ca appaṭikūlasaññī – seeing unattractiveness in both
Appaṭikūle ca paṭikūle ca paṭikūlasaññī – seeing attractiveness in both Tadubhayampi abhinivajjetvā upekkhako sato sampajāno – transcending both, dwelling in equanimity with mindfulness and full awareness
Eye (Cakkhu) – Visual Forms – Example Situation: A beautiful person or painting is seen
Unattractive in Attractive: Seeing a glamorous model, the noble disciple reflects: “This form is subject to aging, sickness, death, and decay.” He sees the asubha (unbeautiful) in what others glorify.
Attractive in Unattractive: While looking at a disfigured or injured person, the noble one sees their inner purity, humanity, or potential for liberation. Compassion, not aversion, arises.
Unattractive in both: Whether beautiful or ugly, he sees both as saṅkhata (conditioned) and impermanent. He applies the asubhasaññā to protect from clinging.
Attractive in both: Sees the whole display of form as aesthetically empty yet wondrous — like a reflection or mirage. Joy arises not from form, but from non-clinging.
Equanimity beyond both: Aware of form arising and passing, he remains fully mindful, equanimous.
No reaction. Like a mirror: reflecting, but unstained.
Ear (Sota) – Sounds – Example Situation: Someone praises or insults him
Unattractive in Attractive: Praise sounds sweet, but he sees the danger of pride and ego swelling.
He reflects: “This is sound — conditioned, fleeting.”
Attractive in Unattractive: When insulted, he hears it as a Dhamma lesson: “This reveals hidden attachments — an opportunity to grow.”
Unattractive in both: He reflects: “All sounds stir the mind if clung to — better to guard the ear door.”
Attractive in both: He enjoys sound as a natural phenomenon — not clinging to its message, but appreciating the moment’s clarity.
Equanimity beyond both: Hearing praise or blame, like wind passing through leaves, he abides with steady mindfulness.
Nose (Ghāna) – Smells – Example Situation: Walking past a temple with incense or a garbage dump
Unattractive in Attractive: Smelling pleasant incense, he reflects: “This is transient, fabricated. It leads to craving if indulged.”
Attractive in Unattractive: At a foul smell, he reflects: “The body is just elements. There’s dignity even in decay — it’s part of nature.”
Unattractive in both: “All smells are conditions. They deceive and fade. There’s nothing lasting here.”
Attractive in both: He enjoys the sense moment as it is — pleasant or foul — with refined appreciation of its impermanence.
Equanimity beyond both: He experiences smell as contact — no aversion or attraction. Just awareness.
Tongue (Jivhā) – Tastes – Example Situation: Eating delicious or bland food on alms round
Unattractive in Attractive: When receiving rich food, he notes the tendency to indulge and reflects: “This too is body-maintenance. Not to be clung to.”
Attractive in Unattractive: Even stale or plain food is received with gratitude. He tastes the generosity behind it.
Unattractive in both: Whether delicious or not, he views taste as a fleeting impression, not worth craving.
Attractive in both: He delights in the miracle of nourishment, aware and thankful, with no clinging.
Equanimity beyond both: He eats mindfully, not for delight, not with disgust — merely with presence and balance.
Body (Kāya) – Touch and Sensation – Example Situation: Experiencing comfort or pain Unattractive in Attractive: Lying on a soft bed or seated in a breeze, he reflects: “This comfort leads to dependency. It will pass.”
Attractive in Unattractive: In painful sitting or illness, he sees strength in endurance, the beauty of patience.
Unattractive in both: He reflects: “All bodily feelings are impermanent. Not worth chasing or fleeing.”
Attractive in both: He experiences touch sensations like a river’s flow — transient and wondrous.
Equanimity beyond both: Whether pain or pleasure, he observes it like a passing wind — no agitation, just knowing.
Mind (Mano) – Thoughts and Mental Objects – Example Situation: A memory arises — joyful or painful
Unattractive in Attractive: A joyful memory arises — he sees its danger: nostalgia, clinging. He contemplates its emptiness.
Attractive in Unattractive: A painful memory arises — he reflects on its lesson, strength, and forgiveness.
Unattractive in both: He knows: “Thoughts are just formations, not self. Not worth clinging to.”
Attractive in both: He appreciates the mind’s capacity to arise and pass — a dance of Dhammas.
Equanimity beyond both: He observes thoughts like clouds in the sky — without grasping, without aversion.
Summary Table
| Sense Base | Unattractive in Attractive | Attractive in Unattractive | Both as Unattractive | Both as Attractive | Upekkhā Beyond Both |
|---|---|---|---|---|---|
| Eye | Reflects on decay in beauty | Sees dignity in deformity | Sees all as clinging traps | Enjoys without craving | Pure awareness of sight |
| Ear | Pride check on praise | Learns from insult | All sounds stir mind | Appreciates sound’s play | Hears with serenity |
| Nose | Incense is impermanent | Decay part of nature | Smells deceive | Momentary wonder | Just awareness of scent |
| Tongue | Taste leads to greed | Grateful for plain food | All tastes pass | Receives with joy | Eats mindfully |
| Body | Comfort breeds attachment | Pain reveals strength | Neither worth clinging | Flow of experience | No reaction to sensation |
| Mind | Joyful memory is clinging | Painful memory yields growth | All thoughts empty | Mind’s miracle seen | Thoughts as clouds |
🔶 3. The Buddha’s Final Exhortation
📜 Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo.
Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, ānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Thus, Ānanda, in the Noble One’s discipline, I have taught the unsurpassed development of the faculties, I have taught the trainee who is in training, I have taught the noble one with developed faculties. Ānanda, whatever should be done by a Teacher out of compassion, for the welfare of his disciples, that I have done for you. Here, Ānanda, are the roots of trees; here are empty huts.
Meditate, Ānanda! Do not be heedless! Do not later regret it. This is my instruction to you. The Blessed One said this. Venerable Ānanda was delighted and approved of the Blessed One’s words. 🧠 Explanation:
This is the Buddha’s final blessing and wake-up call. He affirms that he has done his duty as teacher (kataṁ vo taṁ mayā). He invites personal responsibility: go to the forest, find solitude, and meditate deeply. His sharp call: “Mā pamādattha, mā pacchā vippaṭisārino ahuvattha.” “Don’t be heedless; lest you regret it later.” The sutta ends with Ānanda’s joyful approval, signifying that the transmission of the Dhamma is received with understanding and reverence.
