Katamañca, bhikkhave, bhāvanābalaṁ. And what, mendicants, is the power of development? Tatra, bhikkhave, yamidaṁ bhāvanābalaṁ sekhānametaṁ balaṁ. In this context, the power of development is the power of the trainees.yamidaṁ → yadidaṁ (si, sya-all) | sekhānametaṁ → sekhametaṁ (bj, sya-all, km); sekhānaṁ etaṁ (pts1ed) Sekhañhi so, bhikkhave, balaṁ āgamma rāgaṁ pajahati, dosaṁ pajahati, mohaṁ pajahati. For when you rely on the power of a trainee, you give up greed, hate, and delusion. Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya yaṁ akusalaṁ na taṁ karoti, yaṁ pāpaṁ na taṁ sevati. Then you don’t do anything unskillful, or practice anything bad. Katamañca, bhikkhave, bhāvanābalaṁ? And what, mendicants, is the power of development? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ, It’s when a mendicant develops the awakening factors of mindfulness, dhammavicayasambojjhaṅgaṁ bhāveti … investigation of principles, vīriyasambojjhaṅgaṁ bhāveti … energy, Katamañca, bhikkhave, bhāvanābalaṁ? And what, mendicants, is the power of development? Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā. This is the first way to develop noble right immersion with five factors. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; They drench, steep, fill, and spread their body with rapture and bliss born of immersion. nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. There’s no part of the body that’s not spread with rapture and bliss born of immersion. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ dutiyā bhāvanā. This is the second way to develop noble right immersion with five factors. Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; They drench, steep, fill, and spread their body with bliss free of rapture. nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. There’s no part of the body that’s not spread with bliss free of rapture. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā. This is the third way to develop noble right immersion with five factors. Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; They sit spreading their body through with pure bright mind. nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. There’s no part of the body that’s not spread with pure bright mind. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā. This is the fourth way to develop noble right immersion with five factors. Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant. Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya. It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down.aññova aññaṁ → añño vā aññaṁ (bj, sya-all, km); añño vā aññaṁ vā (si); añño aññaṁ (?) Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. In the same way, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant. Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā bhāvanā. This is the fifth way to develop noble right immersion with five factors.pañcamā → pañcamī (bj) Evaṁ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. When the noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.kho, bhikkhave, bhikkhu → evaṁ bhāvite kho bhikkhave (sya-all) Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo. Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. Tamenaṁ balavā puriso yato yato āvajjeyya, āgaccheyya udakan”ti? If a strong man was to tip it any which way, would water pour out?”āvajjeyya → āvaṭṭeyya (sya-all, km)
“ko nu kho, āvuso, samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti? “Reverends, how many occasions are there for going to see an esteemed mendicant?” Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: When this was said, one of the mendicants said to the senior mendicants: “yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. “Reverends, there’s a time after an esteemed mendicant’s meal when they return from almsround. Having washed their feet they sit down cross-legged, set their body straight, and establish mindfulness in their presence. That is the proper occasion for going to see an esteemed mendicant.” Evaṁ vutte, aññataro bhikkhu taṁ bhikkhuṁ etadavoca: When this was said, one of the mendicants said to that mendicant:
Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ paṭhamā upanisā bhāvanāya. This is the first vital condition for the development of the awakening factors. Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ dutiyā upanisā bhāvanāya. This is the second vital condition for the development of the awakening factors. Puna caparaṁ, āvuso, bhikkhu yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ tatiyā upanisā bhāvanāya. This is the third vital condition for the development of the awakening factors. Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ catutthī upanisā bhāvanāya. This is the fourth vital condition for the development of the awakening factors. Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Sambodhipakkhikānaṁ, āvuso, dhammānaṁ ayaṁ pañcamī upanisā bhāvanāya’. This is the fifth vital condition for the development of the awakening factors.’ Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa— A mendicant with good friends, companions, and associates can expect to sīlavā bhavissati, pātimokkhasaṁvarasaṁvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu. be ethical … Kalyāṇamittassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa— A mendicant with good friends, companions, and associates can expect to
Katamañcāvuso, bhāvanāpadhānaṁ? And what is the effort to develop? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, It’s when a mendicant develops the awakening factors of mindfulness, dhammavicayasambojjhaṅgaṁ bhāveti … investigation of principles, vīriyasambojjhaṅgaṁ bhāveti … energy,
“yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. “The development of physical endurance that you have described is not the legitimate development of physical endurance in the noble one’s training. Kāyabhāvanampi kho tvaṁ, aggivessana, na aññāsi, kuto pana tvaṁ cittabhāvanaṁ jānissasi? And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind?Kāyabhāvanampi → kāyabhāvanaṁ hi (bj, pts1ed, mr) Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Still, as to how someone is undeveloped in physical endurance and mind, and how someone is developed in physical endurance and mind, Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. listen and apply your mind well, I will speak.”
Yā tesaṁyeva dhammānaṁ āsevanā bhāvanā bahulīkammaṁ, ayaṁ ettha samādhibhāvanā”ti. The cultivation, development, and making much of these very same things is the development of immersion.” “Kati panāyye, saṅkhārā”ti? “How many processes are there?” “Tayome, āvuso visākha, saṅkhārā— “There are these three processes. kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti. Physical, verbal, and mental processes.”
ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. mn127 “Taṁ kiṁ maññasi, āvuso kaccāna, “What do you think, Reverend Kaccāna? yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— Which of these two kinds of mental development is more expansive: when a mendicant meditates focused on pervading as expansive the extent of two or three tree roots, or a single village district … imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? mn127 ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. mn127 “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— two or three village districts … imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? mn127 “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— mn127 ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. mn127 “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— a single kingdom … imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? mn127 “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— mn127 ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. mn127 “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— two or three kingdoms … imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? mn127 “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— mn127 ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. mn127 “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— this land surrounded by ocean?” imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? mn127 “Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— “When a mendicant meditates on this land surrounded by ocean.” ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti? mn127 “Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti. “This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.” “Sādhu, bhante anuruddha. “Good, Honorable Anuruddha! Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. I have a further question about this.
“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, 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. yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The mendicants will listen and remember it.” “Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Ānanda, listen and apply your mind well, I will speak.” “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Bhagavā etadavoca: The Buddha said this: “Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? “And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When a mendicant sees a sight with their eyes, in them arises what is agreeable, what is disagreeable, and what is both agreeable and disagreeable. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ayaṁ 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. Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant hears a sound with their ears, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ayaṁ 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. Puna caparaṁ, ānanda, bhikkhuno ghānena gandhaṁ ghāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant smells an odor with their nose, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ayaṁ 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. Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant tastes a flavor with their tongue, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ayaṁ 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. Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭhabbaṁ phusitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant feels a touch with their body, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ayaṁ 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. Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant knows a thought with their mind, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘What is agreeable, what is disagreeable, and what is both agreeable and disagreeable have arisen in me. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. In the training of the Noble One this is called the supreme development of the faculties regarding ideas known by the mind. Evaṁ 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. Kathañcānanda, sekho hoti pāṭipado? And how are they a practicing trainee? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When a mendicant sees a sight with their eyes, the agreeable, the disagreeable, and the both agreeable and disagreeable arise in them. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. They are horrified, repelled, and disgusted by that. 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 with developed faculties. Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.” Idamavoca bhagavā. That is what the Buddha said.
‘yasmiṁ, āvuso, samaye līnaṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāya? ‘Reverends, which awakening factors should not be developed when the mind is sluggish? And which awakening factors should be developed at that time? Yasmiṁ panāvuso, samaye uddhataṁ cittaṁ hoti, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ akālo bhāvanāya, katamesaṁ tasmiṁ samaye bojjhaṅgānaṁ kālo bhāvanāyā’ti? Which awakening factors should not be developed when the mind is restless? And which awakening factors should be developed at that time?’ Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Taṁ kissa hetu? Why is that? Yathā taṁ, bhikkhave, avisayasmiṁ. Because they’re out of their element.
Kathañcānanda, appaṇidhāya bhāvanā hoti? And how is there undirected development? Bahiddhā, ānanda, bhikkhu cittaṁ appaṇidhāya ‘appaṇihitaṁ me bahiddhā cittan’ti pajānāti. Not directing their mind externally, a mendicant understands: ‘My mind is not directed externally.’ Atha pacchāpure ‘asaṅkhittaṁ vimuttaṁ appaṇihitan’ti pajānāti. And they understand: ‘Before and behind, it’s unconstricted, freed, and undirected.’ Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti. And they also understand: ‘I meditate observing an aspect of the body—keen, aware, mindful; I am happy.’
Katamā, bhikkhave, catunnaṁ satipaṭṭhānānaṁ bhāvanā? And what is the development of the four kinds of mindfulness meditation? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. vedanāsu …pe… They meditate observing an aspect of feelings … citte …pe… mind …
Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanā. This is called the development of mindfulness meditation. Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? And what is the practice that leads to the development of mindfulness meditation? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— It is simply this noble eightfold path, that is: sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. Ayaṁ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā”ti. This is called the practice that leads to the development of mindfulness meditation.” Dasamaṁ. sn47.40 Ananussutavaggo catuttho. sn47.40 Tassuddānaṁ
‘ko nu kho hetu, ko paccayo iddhipādabhāvanāyā’ti? ‘What’s the cause, what’s the reason for the development of the bases of psychic power?’ Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.”
ayaṁ vuccati, bhikkhave, iddhipādabhāvanā. This is called the development of the bases of psychic power. Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? And what is the practice that leads to the development of the bases of psychic power? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— It is simply this noble eightfold path, that is: sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi— right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ayaṁ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti. This is called the practice that leads to the development of the bases of psychic power.” " Navamaṁ. "
‘ko nu kho maggo, kā paṭipadā iddhipādabhāvanāyā’ti? ‘What’s the path and practice for developing the bases of psychic power?’ Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti— ‘It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṁ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.”
ayaṁ vuccatānanda, iddhipādabhāvanā. This is called the development of the bases of psychic power. Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? And what is the practice that leads to the development of the bases of psychic power? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— It is simply this noble eightfold path, that is: sammādiṭṭhi …pe… sammāsamādhi— right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ayaṁ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti. This is called the practice that leads to the development of the bases of psychic power.” " Sattamaṁ. "
ayaṁ vuccatānanda, iddhipādabhāvanā. This is called the development of the bases of psychic power. Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? And what is the practice that leads to the development of the bases of psychic power? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— It is simply this noble eightfold path, that is: sammādiṭṭhi …pe… sammāsamādhi— right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ayaṁ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti. This is called the practice that leads to the development of the bases of psychic power.” " Aṭṭhamaṁ. "
ayaṁ vuccati, bhikkhave, iddhipādabhāvanā. This is called the development of the bases of psychic power. Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? And what is the practice that leads to the development of the bases of psychic power? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— It is simply this noble eightfold path, that is: sammādiṭṭhi …pe… sammāsamādhi— right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ayaṁ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti. This is called the practice that leads to the development of the bases of psychic power.” " Navamaṁ. "
ayaṁ vuccati, bhikkhave, iddhipādabhāvanā. This is called the development of the bases of psychic power. Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? And what is the practice that leads to the development of the bases of psychic power? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— It is simply this noble eightfold path, that is: sammādiṭṭhi …pe… sammāsamādhi— right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. ayaṁ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti. This is called the practice that leads to the development of the bases of psychic power.” " Dasamaṁ. "
