4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MN 152b Indriya-bhāvanā

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(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )

MN 152 Indriyabhāvanāsutta	MN 152 The Development of the Faculties
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ viharati suveḷuvane.	At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.
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.
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:

0 - (brahman Pārāsariya teaching of indriya bhāvana ridiculed )

“deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti?	“Uttara, does Pārāsariya teach his disciples the development of the faculties?”
“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti.	“He does, Master Gotama.”
“Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti?	“But how does he teach it?”

0.1 – (if not seeing visible objects and not hearing sounds is indriya bhāvana)

“Idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti—	“Master Gotama, it’s when the eye sees no sight and the ear hears no sound.
evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti.	That’s how Pārāsariya teaches his disciples the development of the faculties.”

0.2 – (then blind and deaf have developed faculties)

“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
yathā pārāsiviyassa brāhmaṇassa vacanaṃ.	according to what Pārāsariya says.
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.”
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.

(Instead of 3 types of vedana following contact, we have 3 mental reactions using manāpa/agreable, disagreable, or both)

Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi:	Knowing this, the Buddha addressed Venerable Ānanda:
“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.”
“Etassa, bhagavā, kālo; etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One.
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.”
“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:	The Buddha said this:

1 - (1st type: unexcelled development of faculties → upekkha vipassana established immediately)

“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti?	“And how, Ānanda, is there the supreme development of the faculties in the training of the noble one?

1.1 – (eye and forms ↔ simile: how fast strong man can blink)

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.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
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.
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.
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.

1.2 – (ear and sounds ↔ simile: quickly snapping fingers)

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.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ pahareyya;	It’s like how a strong person can effortlessly snap their fingers.
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.
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.

1.3 – (nose and smells ↔ simile: drop of water rolling off lotus leaf)

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.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
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.
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.
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.

1.4 – (tongue and taste ↔ simile: spit saliva out)

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.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
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.
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.
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.

1.5 – (body and sensations ↔ simile: strong man flex arm muscle)

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.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
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.
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.
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.

1.6 – (mind and dhamma ↔ simile: water drops fall on to pan heated all day)

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.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
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.
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.
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.
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.
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.

2 - (2nd type: ‘trainee’ = at least a stream enterer)

Kathañcānanda, sekho hoti pāṭipado?	And how are they a practicing trainee, [a noble one who is not yet an Arahant]?

2.1 – (horror and disgust correspond to domanassa not ceasing until second jhāna)

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.
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].
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
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.
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].
Evaṃ kho, ānanda, sekho hoti pāṭipado.	That’s how they are a practicing trainee, [a noble one who is not yet an Arahant].

3 - (3rd type: noble one with developed faculties)

(see 5👑abi️ )

Kathañcānanda, ariyo hoti bhāvitindriyo?	And how are they a noble one with developed faculties?
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.

3.1 – (perceiving the unrepulsive in the repulsive → pervade with metta, or dhatu meditation)

So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the unrepulsive in the repulsive,’ then they live like that.

3.2 – ( )

Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the repulsive in the unrepulsive,’ then they live like that.

3.3 – ( )

Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the unrepulsive in the repulsive and the unrepulsive,’ then they live like that.

3.4 – ( )

Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the repulsive in the unrepulsive and the repulsive,’ then they live like that.

3.5 – ( )

Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.	If they wish: ‘May I live equanimously-observing, rememberful [of the Dharma] and lucidly-discerning, rejecting both the repulsive and the unrepulsive,’ then they live like that.

(same procedure for all 6 sense doors)

Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā … pe …	When they hear a sound with their ear …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
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.
So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the unrepulsive in the repulsive,’ then they live like that.
Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the repulsive in the unrepulsive,’ then they live like that.
Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the unrepulsive in the repulsive and the unrepulsive,’ then they live like that.
Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the repulsive in the unrepulsive and the repulsive,’ then they live like that.
Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.	If they wish: ‘May I live equanimously-observing, rememberful [of the Dharma] and lucidly-discerning, rejecting both the repulsive and the unrepulsive,’ then they live like that.
Evaṃ kho, ānanda, ariyo hoti bhāvitindriyo.	That’s how they are a noble one with developed faculties.

4 – (conclusion)

Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo.	So, Ānanda, I have taught the supreme development of the faculties in the training of the noble one, I have taught the practicing trainee, and I have taught the noble one of developed faculties.
Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.

4.1 – (here is a tree… always practice jhāna)

Etāni, ānanda, rukkhamūlāni,	Over there are the roots of trees;
etāni suññāgārāni,	over there, empty dwellings.
jhāyathānanda,	Practice jhāna, Ānanda.
mā pamādattha,	Don't be heedless.
mā pacchā vippaṭisārino ahuvattha.	Don't later fall into regret.
Ayaṃ vo amhākaṃ anusāsanī”ti.	This is our message to you all."
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

(end of sutta⏹️)

The Middle Discourses is completed.

majjhimanikāyo samatto.	The Middle Discourses is completed.

100 – commentary

Ps ^3.2 section 17. says paṭikūle perception means do asubha or anicca For ap-paṭikūle perception, is to pervade with metta or do dhatu meditation AN 5.144 says the different perceptions are to counter provocation of greed, hate, and delusion

999 – Bookmarks of interest

999.9 – TOC permalinks

    MN 152⁰ - (brahman Pārāsariya teaching of indriya bhāvana ridiculed )
        MN 152^0.1 – (if not seeing visible objects and not hearing sounds is indriya bhāvana)
        MN 152^0.2 – (then blind and deaf have developed faculties)
    MN 152¹ - (1st type: unexcelled development of faculties → upekkha vipassana established immediately)
        MN 152^1.1 – (eye and forms ↔ simile: how fast strong man can blink)
        MN 152^1.2 – (ear and sounds ↔ simile: quickly snapping fingers)
        MN 152^1.3 – (nose and smells ↔ simile: drop of water rolling off lotus leaf)
        MN 152^1.4 – (tongue and taste ↔ simile: spit saliva out)
        MN 152^1.5 – (body and sensations ↔ simile: strong man flex arm muscle)
        MN 152^1.6 – (mind and dhamma ↔ simile: water drops fall on to pan heated all day)
    MN 152² - (2nd type: ‘trainee’ = at least a stream enterer)
        MN 152^2.1 – (horror and disgust correspond to domanassa not ceasing until second jhāna)
    MN 152³ - (3rd type: noble one with developed faculties)
        MN 152^3.1 – (perceiving the unrepulsive in the repulsive → pervade with metta, or dhatu meditation)
        MN 152^3.2 – ( )
        MN 152^3.3 – ( )
        MN 152^3.4 – ( )
        MN 152^3.5 – ( )
    MN 152⁴ – (conclusion)
        MN 152^4.1 – (here is a tree… always practice jhāna)
MN 152¹⁰⁰ – commentary
MN 152⁹⁹⁹ – Bookmarks of interest
    MN 152^999.9 – TOC permalinks

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