… Indriyesu guttadvārānaṁ yadidaṁ nando.   … who guard the sense doors is Nanda.  

Saddhindriyaṁ bhāveti …   If they develop the faculty of faith …  
vīriyindriyaṁ bhāveti …  
the faculty of energy …  
satindriyaṁ bhāveti …  
the faculty of mindfulness …  
samādhindriyaṁ bhāveti …  
the faculty of immersion …  
paññindriyaṁ bhāveti ….  
the faculty of wisdom, even for the time of a finger-snap …  
Paṭhamajjhānasahagataṁ saddhindriyaṁ bhāveti …  
They develop the faculty of faith together with the first absorption …  
vīriyindriyaṁ bhāveti …  
the faculty of energy …  
satindriyaṁ bhāveti …  
the faculty of mindfulness …  
samādhindriyaṁ bhāveti …  
the faculty of immersion …  
paññindriyaṁ bhāveti …  
the faculty of wisdom …  
upekkhāsahagataṁ saddhindriyaṁ bhāveti …  
They develop the faculty of faith together with equanimity …  
vīriyindriyaṁ bhāveti …  
They develop the faculty of energy …  
satindriyaṁ bhāveti …  
the faculty of mindfulness …  
samādhindriyaṁ bhāveti …  
the faculty of immersion …  
paññindriyaṁ bhāveti …  
the faculty of wisdom …  

‘santindriyā bhavissāma santamānasā’ti.   ‘We shall have peaceful faculties and peaceful minds.’  
‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ.  
When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:  

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā.   An assembly where the mendicants are restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.  
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṁvutindriyā.  
An assembly where the mendicants are not restless, insolent, fickle, scurrilous, or loose-tongued, but have established mindfulness, situational awareness, immersion, unified minds, and restrained faculties.  

Indriyesu aguttadvāratā ca bhojane amattaññutā ca.   Not guarding the sense doors and eating too much.  
Indriyesu guttadvāratā ca bhojane mattaññutā ca.  
Guarding the sense doors and moderation in eating.  

Idha, bhikkhave, bhikkhu indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti.   It’s when a mendicant guards the sense doors, eats in moderation, and is dedicated to wakefulness.  
Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?  
And how does a mendicant guard the sense doors?  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
Evaṁ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.  
That’s how a mendicant guards the sense doors.  

Imassa, āvuso, puggalassa saddhindriyaṁ adhimattan”ti.   Because this person’s faculty of faith is outstanding.”  
Imassa, āvuso, puggalassa samādhindriyaṁ adhimattan”ti.  
Because this person’s faculty of immersion is outstanding.”  
Imassa, āvuso, puggalassa paññindriyaṁ adhimattan”ti.  
Because this person’s faculty of wisdom is outstanding.”  

Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto.   how your faculties are so very clear, and the complexion of your skin is pure and bright.  
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.  
 
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.  
 
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto.  
In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.  

sato guttindriyo care.   practicing absorption, mindful, with guarded senses.  
guttindriyo → uppattindriyo (mr)  

Idha, bhikkhave, ekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.   It’s a person who is restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties.  
Idha, bhikkhave, ekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo.  
It’s a person who is not restless, insolent, fickle, scurrilous, or loose-tongued. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties.  

Addasā kho bhagavā goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ.   While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties.  
Addasaṁ kho ahaṁ, bhikkhave, goyogapilakkhasmiṁ piṇḍāya caramāno aññataraṁ bhikkhuṁ rittassādaṁ bāhirassādaṁ muṭṭhassatiṁ asampajānaṁ asamāhitaṁ vibbhantacittaṁ pākatindriyaṁ.  
 
indriyesu asaṁvutaṁ;  
and you’re not restrained in your sense faculties,  

Saddhindriyaṁ bhāveti …   They develop the faculty of faith …  
vīriyindriyaṁ bhāveti …  
energy …  
satindriyaṁ bhāveti …  
mindfulness …  
samādhindriyaṁ bhāveti …  
immersion …  
paññindriyaṁ bhāveti …pe….  
wisdom …  
Iddhipādindriyena ca;  
 

Cetovasippatto samāhitindriyo,   who’s mastered their mind, with faculties immersed in samādhi,  

yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.   If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  

Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ saṁyatindriyaṁ nāgaṁ.   Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and mind, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties.  
saṁyatindriyaṁ → yatindriyaṁ (cck); santindriyaṁ (sya1ed, sya2ed, pts1ed)  

Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti.   A mendicant is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness.  
Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?  
And how does a mendicant guard the sense doors?  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.  
Evaṁ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.  
That’s how a mendicant guards the sense doors.  
indriyesu ca saṁvuto;  
restrained in the sense faculties,  

So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.   When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  

16. Indriyavagga   16. Faculties  
Indriyasutta  
Faculties  
“Cattārimāni, bhikkhave, indriyāni.  
“Mendicants, there are these four faculties.  
Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ— 
The faculties of faith, energy, mindfulness, and immersion.  
Imāni kho, bhikkhave, cattāri indriyānī”ti.  
These are the four faculties.” 

16. Indriyavagga   16. Faculties  

16. Indriyavagga   16. Faculties  

16. Indriyavagga   16. Faculties  

16. Indriyavagga   16. Faculties  

16. Indriyavagga   16. Faculties  

16. Indriyavagga   16. Faculties  

16. Indriyavagga   16. Faculties  

16. Indriyavagga   16. Faculties  

16. Indriyavagga   16. Faculties  
Indriyavaggo paṭhamo.  
 
Indriyāni saddhā paññā,  
 

Tassimāni pañcindriyāni mudūni pātubhavanti—  These five faculties manifest in them weakly:  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they only slowly attain the conditions for ending the defilements in the present life.  
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly:  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they swiftly attain the conditions for ending the defilements in the present life.  
Tassimāni pañcindriyāni mudūni pātubhavanti— 
These five faculties manifest in them weakly:  
saddhindriyaṁ …pe… paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they only slowly attain the conditions for ending the defilements in the present life.  
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
These five faculties manifest in them strongly:  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they swiftly attain the conditions for ending the defilements in the present life.  

Tassimāni pañcindriyāni mudūni pātubhavanti—  But these five faculties manifest in them weakly:  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they only slowly attain the conditions for ending the defilements in the present life.  
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly:  
saddhindriyaṁ …pe… paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they swiftly attain the conditions for ending the defilements in the present life.  
Tassimāni pañcindriyāni mudūni pātubhavanti— 
But these five faculties manifest in them weakly:  
saddhindriyaṁ …pe… paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they only slowly attain the conditions for ending the defilements in the present life.  
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly:  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya.  
Because of this, they swiftly attain the conditions for ending the defilements in the present life.  

yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.   If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.  

yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.   If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.  

Tassimāni pañcindriyāni adhimattāni pātubhavanti—  And these five faculties manifest in them strongly:  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.  
Because of the strength of the five faculties, they become fully extinguished in the present life by making extra effort.  
Tassimāni pañcindriyāni mudūni pātubhavanti— 
But these five faculties manifest in them weakly:  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti.  
Because of the weakness of the five faculties, they become fully extinguished when the body breaks up by making extra effort.  
Tassimāni pañcindriyāni adhimattāni pātubhavanti— 
And these five faculties manifest in them strongly:  
saddhindriyaṁ …pe… paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.  
Because of the strength of the five faculties, they become fully extinguished in the present life without making extra effort.  
Tassimāni pañcindriyāni …pe… paññindriyaṁ.  
But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom.  
So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti.  
Because of the weakness of the five faculties, they become fully extinguished when the body breaks up without making extra effort.  

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.   If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.  
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.  
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato  
When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  

“Evañhetaṁ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa, avipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyuttassa viharato, yaṁ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṁ nappaṭibhanti, thinamiddhañcassa cittaṁ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṁ carati, hoti cassa dhammesu vicikicchā.   “That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings.  
‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṁ anuyutto, vipassako kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyutto viharissāmī’ti.  
‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’  
“Evañhetaṁ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṁ anuyuttassa, vipassakassa kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttassa viharato, yaṁ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṁ paṭibhanti, thinamiddhañcassa cittaṁ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṁ carati, na cassa hoti dhammesu vicikicchā.  
“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings.  
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ anuyuttā viharissāmā’ti.  
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’  

So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.   He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṁvutehi indriyehi.  
He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving restraint over it.  

‘Etha tumhe, āvuso, indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino, sārakkhitamānasā satārakkhena cetasā samannāgatā’ti—iti indriyasaṁvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.   They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, mindfully alert and on guard, with protected mind, having a heart protected by mindfulness.’  

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.   If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.  

Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā.   They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu guttadvāratā, bhojane mattaññutā.  
They don’t relish work, talk, sleep, and company. They guard the sense doors and they have moderation in eating.  

“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti.   “Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up.  
Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī”ti.  
Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. When I speak to them like this, they do respectfully take it up.”  
“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.  
“Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be.  
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi.  
But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them.  

Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ—  The faculties of faith, energy, mindfulness, immersion, and wisdom.  

Indriyasutta   Faculties  
Saddhindriyena, vīriyindriyena, satindriyena, samādhindriyena, paññindriyena, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
The faculties of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  

Dve āhuneyyā indriya,    

‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’”ti?   of an ascetic or brahmin who indulges in the pleasures of sleeping, lying down, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful qualities, and they don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”  
‘samaṇo vā brāhmaṇo vā yāvadatthaṁ seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto avipassako kusalānaṁ dhammānaṁ pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogaṁ ananuyutto āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanto’ti.  
 
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā, vipassakā kusalānaṁ dhammānaṁ, pubbarattāpararattaṁ bodhipakkhiyānaṁ dhammānaṁ, bhāvanānuyogamanuyuttā viharissāmā’ti.  
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā—  They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā— 
They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much.  

‘ime pana dhammayogamhā, dhammayogamhāti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā.   ‘They say, “We practice discernment of principles! We practice discernment of principles!” But they’re restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.  

Indriyasaṁvarasutta   Sense Restraint  
“Indriyasaṁvare, bhikkhave, asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ;  
“Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.  
Evamevaṁ kho, bhikkhave, indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ …pe…  
In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. …  
Indriyasaṁvare, bhikkhave, sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ;  
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.  
Evamevaṁ kho, bhikkhave, indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ …pe…  
In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. …  

yassa pañcindriyā mudū;   and their faculties are still immature:  
Khemaindriya ānanda,  
 

Tasmātiha tvaṁ, soṇa, vīriyasamathaṁ adhiṭṭhaha, indriyānañca samataṁ paṭivijjha, tattha ca nimittaṁ gaṇhāhī”ti.   So, Soṇa, you should apply yourself to energy and serenity, find a balance of the faculties, and learn the pattern of this situation.”  
Atha kho āyasmā soṇo aparena samayena vīriyasamathaṁ adhiṭṭhāsi, indriyānañca samataṁ paṭivijjhi, tattha ca nimittaṁ aggahesi.  
After some time Soṇa applied himself to energy and serenity, found a balance of the faculties, and learned the pattern of this situation.  

Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsu.   At the time of his death, his faculties were bright and clear.  
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsū”ti.  
At the time of his death, his faculties were bright and clear.”  
“Kiṁ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti.  
“And why shouldn’t his faculties be bright and clear?  

Paṭisaṅkhā yoniso sotindriya …pe…   Reflecting rationally, they live restraining the ear faculty …  
ghānindriya …  
the nose faculty …  
jivhindriya …  
the tongue faculty …  
kāyindriya …  
the body faculty …  
manindriyasaṁvarasaṁvuto viharati.  
the mind faculty.  
Yaṁ hissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.  
For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.  

Āraññiko cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.   If a mendicant living in the wilderness is restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties,  
Āraññiko cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo.  
If a mendicant living in the wilderness is not restless, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties,  
Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.  
If a mendicant who wears robes offered by householders is restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties,  
Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo.  
If a mendicant who wears robes offered by householders is not restless, insolent, fickle, scurrilous, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties,  

Purisindriyañāṇasutta   Knowledge of the Faculties of Persons  
Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti?  
Ānanda, if only you would all listen to the Realized One’s analysis of the knowledges of the faculties of individuals.”  
yaṁ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.  
Let the Buddha analyze the faculties of persons. The mendicants will listen and remember it.”  
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti.  
And this is how the Realized One knows a person’s faculties by comprehending their mind.  
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti.  
 
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti.  
 
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti.  
 
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti.  
 
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti.  
And this is how the Realized One knows a person’s faculties by comprehending their mind.  

Muṭṭhassaccaṁ, asampajaññaṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ, kuhanaṁ, lapanaṁ.   Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery.  
Muṭṭhassaccaṁ, asampajaññaṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ, kuhanaṁ, lapanaṁ.  
Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery.  

Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṁ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṁ, ariyāyatane paccājāti dullabhā lokasmiṁ, indriyānaṁ avekallatā dullabhā lokasmiṁ, ajaḷatā aneḷamūgatā dullabhā lokasmiṁ, kusale dhamme chando dullabho lokasmiṁ.   A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Being bright and clever. Enthusiasm for skillful qualities.  

Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.   Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.  
Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.  
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.  

Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.   Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:   They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. And when there is Saṅgha business to be carried out, they don’t reflect:  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:  
They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t they eat too much. And when there is Saṅgha business to be carried out, they reflect:  

Itthī, bhikkhave, ajjhattaṁ itthindriyaṁ manasi karoti—  A woman focuses on her own femininity:  
Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṁ manasi karoti— 
So she focuses on the masculinity of others:  
Puriso, bhikkhave, ajjhattaṁ purisindriyaṁ manasi karoti— 
A man focuses on his own masculinity:  
So tattha ratto tatrābhirato bahiddhā itthindriyaṁ manasi karoti— 
So he focuses on the femininity of others:  
Itthī, bhikkhave, ajjhattaṁ itthindriyaṁ na manasi karoti— 
A woman doesn’t focus on her own femininity:  
Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṁ na manasi karoti— 
So she doesn’t focus on the masculinity of others:  
Puriso, bhikkhave, ajjhattaṁ purisindriyaṁ na manasi karoti— 
A man doesn’t focus on his own masculinity:  
So tattha aratto tatra anabhirato bahiddhā itthindriyaṁ na manasi karoti— 
So he doesn’t focus on the femininity of others:  

Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—  Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.  
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 
Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.  
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 
Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.  

No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, pacchāpuresaññī caṅkamaṁ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena.   But what if that doesn’t work? Then walk mindfully, concentrating on the perception of continuity, your faculties directed inwards and your mind not scattered outside.  

“Hirottappe, bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro;   “Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.  
indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ;  
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.  
Evamevaṁ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro;  
In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint.  
indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ;  
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.  
Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṁvaro;  
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.  
indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ;  
When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct.  

Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa.   The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa.  
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa.  
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  

Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carituṁ.   How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?  
Tatridaṁ, bhikkhave, nandassa indriyesu guttadvāratāya hoti.  
This is how Nanda guards the sense doors.  
Idaṁ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.  
This is how Nanda guards the sense doors.  
Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti.  
How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?” 

evamevaṁ kho, pahārāda, ayaṁ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.   In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Yampi, pahārāda, ayaṁ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo;  
 

pañcindriyāni bhāvitāni honti subhāvitāni …pe…   the five faculties …  

Atha kho āyasmā anuruddho indriyāni okkhipi.   But Venerable Anuruddha averted his senses.  
Atha khvāhaṁ, bhante, indriyāni okkhipi.  
 

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, saṁsaggārāmatā, papañcārāmatā—  They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, asaṁsaggārāmatā, nippapañcārāmatā— 
They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation.  

Hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro.   When there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint.  
Indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ.  
When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct.  
Hirottappe sati hirottappasampannassa upanisasampanno hoti indriyasaṁvaro.  
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint.  
Indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ.  
When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct.  

Puna caparaṁ, bhikkhave, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti.   Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.  
Yampi, bhikkhave, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti …pe… brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. …  

Puna caparaṁ, ānanda, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti.   Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.  

Pañcasu indriyesu …pe…   The five faculties. …  

‘Indriyaasaṁvaro’tissa vacanīyaṁ.   You should say: ‘Lack of sense restraint.’  
Indriyaasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that lack of sense restraint is fueled by something, it’s not unfueled.  
Indriyaasaṁvarampāhaṁ → indriyāsaṁvarampahaṁ (bj, sya-all, pts1ed)  
Ko cāhāro indriyaasaṁvarassa?  
And what is the fuel for lack of sense restraint?  
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.  
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.  
‘Indriyasaṁvaro’tissa vacanīyaṁ.  
You should say: ‘Sense restraint.’  
Indriyasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that sense restraint is fueled by something, it’s not unfueled.  
Ko cāhāro indriyasaṁvarassa?  
And what is the fuel for sense restraint?  
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  

‘Indriyaasaṁvaro’tissa vacanīyaṁ.   You should say: ‘Lack of sense restraint.’  
Indriyaasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that lack of sense restraint is fueled by something, it’s not unfueled.  
Ko cāhāro indriyaasaṁvarassa?  
And what is the fuel for lack of sense restraint?  
Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;  
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.  
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;  
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.  
‘Indriyasaṁvaro’tissa vacanīyaṁ.  
You should say: ‘Sense restraint.’  
Indriyasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that sense restraint is fueled by something, it’s not unfueled.  
Ko cāhāro indriyasaṁvarassa?  
And what is the fuel for sense restraint?  
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti;  
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom.  

Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṁ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṁ kaṇṭako, brahmacariyassa mātugāmūpacāro kaṇṭako, paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.   Relishing company is a thorn for someone who loves seclusion. Focusing on the beautiful feature of things is a thorn for someone pursuing the meditation on ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to celibacy. Sound is a thorn to the first absorption. Placing the mind and keeping it connected are a thorn to the second absorption. Rapture is a thorn to the third absorption. Breathing is a thorn to the fourth absorption. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns.  

ālasyaṁ anuṭṭhānaṁ bhogānaṁ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṁ paripantho, indriyaasaṁvaro brahmacariyassa paripantho, visaṁvādanā mittānaṁ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṁ paripantho, micchāpaṭipatti saggānaṁ paripantho.   Sloth and lack of initiative hinder wealth. Lack of adornment and decoration hinder beauty. Unsuitable activity hinders health. Bad friendship hinders ethical conduct. Lack of sense restraint hinders the spiritual life. Dishonesty hinders friends. Not reciting hinders learning. Not wanting to listen and ask questions hinders wisdom. Lack of commitment and reviewing hinder good qualities. Wrong practice hinders heaven.  
uṭṭhānaṁ anālasyaṁ bhogānaṁ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṁ āhāro, indriyasaṁvaro brahmacariyassa āhāro, avisaṁvādanā mittānaṁ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṁ āhāro, sammāpaṭipatti saggānaṁ āhāro.  
Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Reciting nourishes learning. Eagerness to listen and ask questions nourishes wisdom. Commitment and reviewing nourish good qualities. Right practice nourishes heaven.  

pañcindriyāni …   the five faculties …  

“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya   “After some time that boy grows up and his faculties mature.  
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya  
“After some time that boy grows up and his faculties mature further.  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.  
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.  
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato  
When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  

yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati; na rakkhati manindriyaṁ, manindriye saṁvaraṁ nāpajjati.   Since the faculty of the mind is left unrestrained, bad unskillful qualities of covetousness and displeasure become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint.  
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  

Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo.   There is another self that is divine, having form, mind-made, complete in all its various parts, not deficient in any faculty.  

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.   There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.  
Cātumahābhūtiko ayaṁ puriso, yadā kālaṁ karoti, pathavī pathavikāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti.  
This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space.  
So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.  
Once they’ve gone forth, they live 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. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.  
sīlasampanno, indriyesu guttadvāro → bhojane mattaññū (bj, mr)  
4.3.2.1. Indriyasaṁvara  
4.3.2.1. Sense Restraint  
Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti?  
And how does a mendicant guard the sense doors?  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.  
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.  
Evaṁ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.  
That’s how a mendicant guards the sense doors.  
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato,  
When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,  
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.  
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.  

bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.   Seeing danger in the slightest fault, a mendicant keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.  

“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.   “Sir, I believe in a mind-made self which is complete in all its various parts, not deficient in any faculty.”  
“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.  
“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another.  
Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.  
So long as that mind-made self remains, still some perceptions arise in a person and others cease.  
Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho.  
It has form, mind-made, complete in all its various parts, not deficient in any faculty.  

So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.   Once they’ve gone forth, they live 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. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.  
“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti?  
“And how, student, does a mendicant guard the sense doors?  
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.  
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.  
Evaṁ kho, māṇava, bhikkhu indriyesu guttadvāro hoti.  
That’s how a mendicant guards the sense doors.  
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato  
When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,  
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.  

Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.   It’s normal that, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.  
Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.  
Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.  
Evameva kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and some with much dust in their eyes.  

Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.   They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  

‘vippasannāni kho rañño mahāsudassanassa indriyāni, parisuddho chavivaṇṇo pariyodāto, mā heva kho rājā mahāsudassano kālamakāsī’ti rājānaṁ mahāsudassanaṁ etadavoca:   ‘The king’s faculties are so very clear, and the complexion of his skin is pure and bright. Let him not pass away!’ She said to him,  

“upasantapadisso, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṁ.   “Sir, you look so serene; your face seems to shine owing to the clarity of your faculties.  

Indriyāni rakkhanti paṇḍitā”ti.   the astute ones protect their senses.”  

2.4. Indriyasaṁvara   2.4. Sense Restraint  
“Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti?  
“But dear sir, how does a mendicant practice for restraint of the sense faculties?”  

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,   The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.  
Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,  
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.  

cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.   the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṁ nijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca.  
It’s when someone is honest and faithful. They don’t use deceit, flattery, hinting, or belittling, and they don’t use material possessions to chase after other material possessions. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are mindful and alert.  

Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.   They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  

Taṁ kammaṁ katvā kusalaṁ sukhudrayaṁ,   Having done that skillful deed whose outcome is happiness,  
sukhudrayaṁ → sukhindriyaṁ (mr)  

Indriyesu aguttadvāratā ca bhojane amattaññutā ca.   Not guarding the sense doors and eating too much.  
Indriyesu guttadvāratā ca bhojane mattaññutā ca.  
Guarding the sense doors and moderation in eating.  
Tīṇindriyāni— 
Three faculties:  
anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ.  
the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
Pañcindriyāni— 
Five faculties:  
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.  
eye, ear, nose, tongue, and body.  
Aparānipi pañcindriyāni— 
Another five faculties:  
sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.  
pleasure, pain, happiness, sadness, and equanimity.  
Aparānipi pañcindriyāni— 
Another five faculties:  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  

Pañcindriyāni—  Five faculties:  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
faith, energy, mindfulness, immersion, and wisdom.  
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.  
Furthermore, a mendicant with defilements ended has well developed the five faculties. …  

Paṭisaṅkhā yoniso sotindriyasaṁvarasaṁvuto viharati …pe…   Reflecting rationally, they live restraining the faculty of the ear …  
ghānindriyasaṁvarasaṁvuto viharati …pe…  
the nose …  
jivhindriyasaṁvarasaṁvuto viharati …pe…  
the tongue …  
kāyindriyasaṁvarasaṁvuto viharati …pe…  
the body …  
manindriyasaṁvarasaṁvuto viharati.  
the mind.  
Yañhissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti.  
For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.  

Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā, saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṁ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṁ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṁ maññe aññāya tacchati.   In the same way, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Venerable Sāriputta planes their faults with this exposition of the teaching as if he knows my heart with his heart!  
Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:  
But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and devour it, as it were. And in speech and thought they say:  
evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca:  
In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say:  

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—  The old age, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.  
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo— 
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.  

Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti.   Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind.  
Yampi, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. …  

Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.   And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.  
evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes.  
‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.  
‘Reverend, your faculties are so very clear, and your complexion is pure and bright.  

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.   If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.  
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.  
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato  
When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,  

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati.   Since the faculty of the mind is left unrestrained, bad unskillful qualities of covetousness and displeasure become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint.  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya   That boy grows up and his faculties mature.  
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṁ paripākamanvāya  
That boy grows up and his faculties mature further.  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.  
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.  
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,  
When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  

‘Indriyesu guttadvārā bhavissāma;   You should train yourselves like this: ‘We will restrain our sense doors.  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma manindriyaṁ, manindriye saṁvaraṁ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of mind, and we will achieve its restraint.’  
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are restrained.  
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, and we don’t eat too much.  
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, and we are dedicated to wakefulness.  
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, satisampajaññena samannāgatā;  
‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, we are dedicated to wakefulness, and we have mindfulness and situational awareness.  

“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?   “What can be known by purified mind consciousness released from the five senses?”  
“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ, ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.  
“Aware that ‘space is infinite’ it can know the dimension of infinite space. Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness. Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”  
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— 
“Reverend, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. That is,  
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.  
the faculties of the eye, ear, nose, tongue, and body.  
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?  
What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”  
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— 
 
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.  
 
Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.  
“These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”  
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ— 
 
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.  
 
Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti?  
“These five faculties depend on what to continue?”  
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ— 
 
cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ.  
 
Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti.  
“These five faculties depend on vitality to continue.”  
“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.  
“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.  
Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.  
When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.  

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.   If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.  
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.  
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato  
When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,  

“idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.   “Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.  
Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti?  
And how does a noble disciple guard the sense doors?  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
Evaṁ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.  
That’s how a noble disciple guards the sense doors.  
Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.  
When a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke.  
Evameva kho, mahānāma, yato ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.  
In the same way, when a noble disciple is practicing all these things they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke.  
yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṁ;  
guarding the sense doors,  

“Ettha kho panesāhaṁ, ānanda, indriyavemattataṁ vadāmī”ti.   “In that case, I say it is the diversity of their faculties.”  

Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.   Because I understand the diversity of faculties as it applies to this person.  
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.  
Because I understand the diversity of faculties as it applies to this person.  
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.  
Because I understand the diversity of faculties as it applies to this person.  
Indriyavemattatā hi me, udāyi, imasmiṁ puggale viditā.  
Because I understand the diversity of faculties as it applies to this person.  

Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ.   There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.  
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṁvutehi indriyehi so tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā.  
There they see a female scantily clad, with revealing clothes.  

Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṁ.   A wilderness monk should guard the sense doors.  
Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro.  
If he doesn’t, there’ll be some who say:  
‘Kiṁ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti— 
‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t guard the sense doors?’  
Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṁ.  
That’s why a wilderness monk should guard the sense doors.  

Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—  ‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.  
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 
‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.  
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 
‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.  
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 
‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
the faculties of faith, energy, mindfulness, immersion, and wisdom.  
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 
‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.  
saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
the faculties of faith, energy, mindfulness, immersion, and wisdom.  
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— 
‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.  

Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṁ sukhamiti viparītasaññaṁ paccalatthā”ti.   That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.”  
Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṁ paccalatthuṁ.  
These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.  

Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti, pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti.   This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the substance of earth. The water in their body merges and coalesces with the substance of water. The fire in their body merges and coalesces with the substance of fire. The air in their body merges and coalesces with the substance of air. The faculties are transferred to space.  
Cātumahābhūtiko ayaṁ puriso yadā kālaṁ karoti, pathavī pathavīkāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti.  
 
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.  
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.  
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.  
 

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi.   Furthermore, I have explained to my disciples a practice that they use to develop the five faculties.  
Idhudāyi, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ;  
It’s when a mendicant develops the faculties of faith,  
vīriyindriyaṁ bhāveti …pe…  
energy,  
satindriyaṁ bhāveti …  
mindfulness,  
samādhindriyaṁ bhāveti …  
immersion,  
paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.  
and wisdom, which lead to peace and awakening.  
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
Furthermore, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.  
Evameva kho, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṁ kāyaṁ abhinimminanti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.  
In the same way, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.  

tassa vuddhimanvāya indriyānaṁ paripākamanvāya tāni bandhanāni mucceyyuṁ;   As they grow up and their senses mature, they’re accordingly released from those bonds.  

Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.   And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.  
evameva kho ahaṁ, rājakumāra; buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
 
‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.  
‘Reverend, your faculties are so very clear, and your complexion is pure and bright.  

“na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan”ti.   “Your faculties, householder, are those of one who is unstable in their own mind; there is a deterioration in your faculties.”  
“Kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati;  
“And how, sir, could there be no deterioration of my faculties?  
‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan’ti.  
 
‘kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati;  
 

Idha panāhaṁ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante.   But here I see mendicants always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.  
pīṇindriye → pīṇitindriyā (bj); pīṇitindriye (pts1ed)  
tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti.  
That’s why these venerables are always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.’  

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.   If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.  
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.  
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato  
When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.   If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.  
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.  
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato  
When they have this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  

cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṁ.   the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. You should train in these things in harmony, appreciating each other, without quarreling.  

cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṁ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti?   the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path?”  
cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṁ passāmi imesu dhammesu dvepi bhikkhū nānāvāde.  
 

‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī hohi mānubyañjanaggāhī.   ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details.  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjāhi; rakkhāhi manindriyaṁ, manindriye saṁvaraṁ āpajjāhī’ti.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’  
Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṁ tathāgato uttariṁ vineti:  
When they guard their sense doors, the Realized One guides them further:  
“yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṁ gotamo saddhiṁ saṁvasati.  
“Master Gotama, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. Master Gotama doesn’t live together with these.  
Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṁ gotamo saddhiṁ saṁvasati.  
But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are committed to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. Master Gotama does live together with these.  

yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjiṁ; rakkhiṁ manindriyaṁ, manindriye saṁvaraṁ āpajjiṁ.   If the faculty of the mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, I practiced restraint, protecting the faculty of the mind, and achieving its restraint.  
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedesiṁ.  
When I had this noble sense restraint, I experienced an unsullied bliss inside myself.  
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato  
When I had this entire spectrum of noble ethics, this noble sense restraint, and this noble mindfulness and situational awareness,  

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṁ—  It’s the wisdom—the faculty of wisdom, the power of wisdom, the awakening factor of investigation of principles, and right view as a factor of the path—in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.  

pañcannaṁ indriyānaṁ …   the five faculties …  

‘yadā, ānanda, bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyaṁ.   ‘When the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.  
Evameva kho, ānanda, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgaṁ ahīnindriyan’ti.  
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.’  

‘ehi tvaṁ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṁ disvā mā nimittaggāhī …pe…   ‘Come, mendicant, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …  

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,   The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.  
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,  
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.  

Tassa evaṁ imaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti.   When the noble eightfold path is developed, the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors.  
Tassa evaṁ imaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti.  
 

“Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto.   “Sāriputta, your faculties are so very clear, and your complexion is pure and bright.  
‘bhāvitāni nu kho me pañcindriyānī’ti?  
the five faculties …  
‘abhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā pañcannaṁ indriyānaṁ bhāvanāya vāyamitabbaṁ.  
 
‘bhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu.  
 

Indriyabhāvanāsutta   The Development of the Faculties  
“deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?  
“Uttara, does Pārāsariya teach his disciples the development of the faculties?”  
“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.  
“He does, Master Gotama.”  
“Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?  
“But how does he teach it?”  
evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.  
That’s how Pārāsariya teaches his disciples the development of the faculties.”  
“Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati;  
“In that case, Uttara, a blind person and a deaf person will have developed faculties  
“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.”  
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.”  
“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti?  
“And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One?  
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.  
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.  
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.  
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.  
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.  
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, ariyo hoti bhāvitindriyo?  
And how are they a noble one with developed faculties?  
Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo.  
That’s how they are a noble one with developed faculties.  
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.  
Indriyabhāvanāsuttaṁ niṭṭhitaṁ dasamaṁ.  
 
Indriyabhāvanā cāpi,  
 

Indriyāni rakkhanti paṇḍitā”ti.   the astute ones protect their senses.”  

Indriyūpasame ratā;   “those who love calming the faculties.  

nāññatrindriyasaṁvarā;   not without restraining the sense faculties,  

ekaṁ samayaṁ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.   At one time several mendicants were staying in the Kosalan lands, in a wilderness hut on the slopes of the Himalayas. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.  

Addasā kho bhagavā buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.   And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.  
evameva bhagavā buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.  
In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.  

Indriyagutto nipako satimā;   with senses guarded, alert and mindful.  

Pākatindriyasutta   Undisciplined Faculties  
Ekaṁ samayaṁ sambahulā bhikkhū kosalesu viharanti aññatarasmiṁ vanasaṇḍe uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.  
At one time several mendicants were staying in the Kosalan lands in a certain forest grove. They were restless, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.  

Majjhanhikālamhi pākatindriya—   

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko;   The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.  
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo (…),  
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.  
(…) → (jīvitindriyassa upacchedo) (sya-all, km) 

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—  The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.  

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—  The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.  

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,   The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.  

“Atha kiñcarahi tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi?   “So what exactly are you doing, wandering together with these junior mendicants? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness.  
“Tathā hi pana tvaṁ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṁ ananuyuttehi saddhiṁ cārikaṁ carasi, sassaghātaṁ maññe carasi, kulūpaghātaṁ maññe carasi.  
“It’s because you wander with these junior mendicants. …  

Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi.   In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. He robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  

Evameva kho, bhikkhave, idhekacco bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi.   In the same way, take a certain monk who robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties.  
‘rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi gāmaṁ vā nigamaṁ vā piṇḍāya pavisissāmā’ti.  
‘We will enter the village or town for alms guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties.’  

“Vippasannāni kho te, āvuso moggallāna, indriyāni;   “Reverend Moggallāna, your faculties are so very clear, and your complexion is pure and bright.  

“vippasannāni kho te, gahapati, indriyāni;   “Householder, your faculties are so very clear,  

‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṁ indriyānaṁ avakkanti hoti—  As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived— 
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa.  
the eye, ear, nose, tongue, and body.  
Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni.  
The five faculties stay right where they are.  

So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.   Yet they covet sensual pleasures; they’re infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties.  

vicayaso desitāni pañcindriyāni;   the five faculties,  

Abhāvitattā catunnaṁ satipaṭṭhānānaṁ, abhāvitattā catunnaṁ sammappadhānānaṁ, abhāvitattā catunnaṁ iddhipādānaṁ, abhāvitattā pañcannaṁ indriyānaṁ, abhāvitattā pañcannaṁ balānaṁ, abhāvitattā sattannaṁ bojjhaṅgānaṁ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.   Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  
Bhāvitattā catunnaṁ satipaṭṭhānānaṁ, bhāvitattā catunnaṁ sammappadhānānaṁ, bhāvitattā catunnaṁ iddhipādānaṁ, bhāvitattā pañcannaṁ indriyānaṁ, bhāvitattā pañcannaṁ balānaṁ, bhāvitattā sattannaṁ bojjhaṅgānaṁ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.  
Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.  

Ākāsaṁ indriyāni saṅkamanti.   The faculties are transferred to space.  

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.   There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.  

“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto.   “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.  

“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto.   “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.  

“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto.   “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.  

“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto.   “Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.  

“na kho pana mayaṁ passāma āyasmato upasenassa kāyassa vā aññathattaṁ indriyānaṁ vā vipariṇāmaṁ.   “But we don’t see any impairment in your body or deterioration of your faculties.  
Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṁ indriyānaṁ vā vipariṇāmo.  
 
Tassa mayhañca kho, āvuso sāriputta, kiṁ kāyassa vā aññathattaṁ bhavissati, indriyānaṁ vā vipariṇāmo”ti.  
So why would there be an impairment in my body or deterioration of my faculties?”  

jivhindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati jivhāviññeyyesu rasesu,   When you live with the ear … nose … tongue … body …  
manindriyaṁ asaṁvutassa, bhikkhave, viharato cittaṁ byāsiñcati manoviññeyyesu dhammesu,  
mind faculty unrestrained, your mind becomes polluted when it comes to ideas known by the mind.  
jivhindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati …pe…  
When you live with the ear … nose … tongue … body …  
Manindriyaṁ saṁvutassa, bhikkhave, viharato cittaṁ na byāsiñcati, manoviññeyyesu dhammesu,  
mind faculty restrained, your mind doesn’t become polluted when it comes to ideas known by the mind.  

“Evametaṁ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṁ ananuyuttassa.   “That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness.  
‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṁ ananuyutto yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ santānessatī’ti netaṁ ṭhānaṁ vijjati.  
It’s quite impossible for such a mendicant to maintain the full and pure spiritual life for the rest of their life.  
‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṁ anuyutto yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ santānessatī’ti ṭhānametaṁ vijjati.  
But it is quite possible for a mendicant to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness.  
Kathañcāvuso, indriyesu guttadvāro hoti?  
And how does someone guard the sense doors?  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
Evaṁ kho, āvuso, indriyesu guttadvāro hoti.  
That’s how someone guards the sense doors.  
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṁ anuyuttā’ti.  
‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’  

‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha.   ‘Please, monks, live with sense doors guarded.  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha. Rakkhatha manindriyaṁ; manindriye saṁvaraṁ āpajjathā’ti.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’  
Ahampi kho, bho bhāradvāja, yasmiṁ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṁvutehi indriyehi antepuraṁ pavisāmi, ativiya maṁ tasmiṁ samaye lobhadhammā parisahanti.  
For sometimes I too enter the harem with unprotected body, speech, mind, mindfulness, and sense faculties. At those times powerful thoughts of desire get the better of me.  
Yasmiñca khvāhaṁ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṁvutehi indriyehi antepuraṁ pavisāmi, na maṁ tathā tasmiṁ samaye lobhadhammā parisahanti.  
But sometimes I enter the harem with protected body, speech, mind, mindfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me.  

Indriyasampannasutta   Endowed With Faculties  
Indriyasampannasutta → indriya (pts1ed) 
“‘indriyasampanno, indriyasampanno’ti, bhante, vuccati.  
“Sir, they speak of someone who is ‘accomplished regarding the faculties’.  
Kittāvatā nu kho, bhante, indriyasampanno hotī”ti?  
How is someone accomplished regarding the faculties defined?”  
jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati …pe…  
If they meditate observing rise and fall in the ear faculty … nose faculty … tongue faculty … body faculty …  
manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati.  
mind faculty, they grow disillusioned with the mind faculty.  
Ettāvatā kho, bhikkhu, indriyasampanno hotī”ti.  
This is how someone who is accomplished regarding the faculties is defined.” 

indriyakathikena cāti.    

Varaṁ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṁ sampalimaṭṭhaṁ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho.   You’d be better off mutilating your ear faculty with a sharp iron spike …  
Varaṁ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṁ sampalimaṭṭhaṁ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho.  
You’d be better off mutilating your nose faculty with a sharp nail cutter …  
Varaṁ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṁ sampalimaṭṭhaṁ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho.  
You’d be better off mutilating your tongue faculty with a sharp razor …  
Varaṁ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṁ sampalimaṭṭhaṁ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho.  
You’d be better off mutilating your body faculty with a sharp spear, burning, blazing and glowing, than getting caught up in the features by way of the details in touches known by the body.  
Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṁ sampalimaṭṭhaṁ.  
Forget mutilating the ear faculty with a sharp iron spike, burning, blazing and glowing!  
Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṁ sampalimaṭṭhaṁ.  
Forget mutilating the nose faculty with a sharp nail cutter, burning, blazing and glowing!  
Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṁ sampalimaṭṭhaṁ.  
Forget mutilating the tongue faculty with a sharp razor, burning, blazing and glowing!  
Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṁ sampalimaṭṭhaṁ.  
Forget mutilating the body faculty with a sharp spear, burning, blazing and glowing!  

Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṁ anuyutto.   They guard the sense doors, eat in moderation, and are committed to wakefulness.  
Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?  
And how does a mendicant guard the sense doors?  
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.  
Evameva kho, bhikkhave, bhikkhu imesaṁ channaṁ indriyānaṁ ārakkhāya sikkhati, saṁyamāya sikkhati, damāya sikkhati, upasamāya sikkhati.  
In the same way, a mendicant trains to protect, control, tame, and pacify these six senses.  
Evaṁ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.  
That’s how a mendicant guards the sense doors.  

Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha.   That’s why you should live with sense doors guarded.  
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha, rakkhatha manindriyaṁ, manindriye saṁvaraṁ āpajjatha.  
If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint.  
Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṁ alabhamāno— 
When you live with your sense doors guarded, Māra will leave you disappointed, since he can’t find a vulnerability,  

Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ—  The faculties of pleasure, pain, happiness, sadness, and equanimity. …  

“Yvāyaṁ, gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni.   “When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.  
Yo ca khvāyaṁ, gahapati, bhikkhu saññāvedayitanirodhaṁ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.  
When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.  

Indriyasutta   Faculties  
Pañcindriyāni. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe….  
The five faculties. …” 

indriyabalabojjhaṅgā;    

Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.   A mendicant develops the faculty of faith, which relies on seclusion, fading away, and cessation, and ripens as letting go. …  
Idha, bhikkhave, bhikkhu vīriyindriyaṁ bhāveti vivekanissitaṁ …pe…  
A mendicant develops the faculty of energy …  
Idha, bhikkhave, bhikkhu satindriyaṁ bhāveti …pe…  
mindfulness …  
Idha, bhikkhave, bhikkhu samādhindriyaṁ bhāveti …pe…  
immersion …  
Idha, bhikkhave, bhikkhu paññindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe….  
wisdom, which relies on seclusion, fading away, and cessation, and ripens as letting go. …  

evameva kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti.   In the same way, when the noble eightfold path is developed and cultivated the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors.  
Kathañca, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti?  
And how are they fully developed?  
evaṁ kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchantī”ti.  
That’s how they’re fully developed.” 

“Indriyasaṁvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretīti.   “Sense restraint.  
Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti?  
And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct?  
Evaṁ bhāvito kho, kuṇḍaliya, indriyasaṁvaro evaṁ bahulīkato tīṇi sucaritāni paripūreti.  
That’s how sense restraint is developed and cultivated so as to fulfill the three kinds of good conduct.  

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyānī”ti.  
These are the five faculties.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— 
A noble disciple comes to truly understand these five faculties’ gratification, drawback, and escape.  
imesaṁ pañcannaṁ indriyānaṁ assādañca → samudayañca atthaṅgamañca assādañca (sya-all, km, pts1ed, mr) 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— 
A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape.  

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— 
A noble disciple comes to be freed by not grasping after truly understanding these five faculties’ gratification, drawback, and escape.  
imesaṁ pañcannaṁ indriyānaṁ assādañca → samudayañca atthaṅgamañca assādañca (sya-all, km, mr) 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ.  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— 
A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape.  

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ.  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,  
There are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to these five faculties.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti,  
There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to these five faculties.  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṁ nappajānanti, saddhindriyasamudayaṁ nappajānanti, saddhindriyanirodhaṁ nappajānanti, saddhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti;   “Mendicants, there are ascetics and brahmins who don’t understand the faculty of faith, its origin, its cessation, and the practice that leads to its cessation.  
vīriyindriyaṁ nappajānanti …pe…  
They don’t understand the faculty of energy …  
satindriyaṁ nappajānanti …pe…  
mindfulness …  
samādhindriyaṁ nappajānanti …pe…  
immersion …  
paññindriyaṁ nappajānanti, paññindriyasamudayaṁ nappajānanti, paññindriyanirodhaṁ nappajānanti, paññindriyanirodhagāminiṁ paṭipadaṁ nappajānanti,  
wisdom, its origin, its cessation, and the practice that leads to its cessation.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṁ pajānanti, saddhindriyasamudayaṁ pajānanti, saddhindriyanirodhaṁ pajānanti, saddhindriyanirodhagāminiṁ paṭipadaṁ pajānanti;  
There are ascetics and brahmins who do understand the faculty of faith, its origin, its cessation, and the practice that leads to its cessation.  
vīriyindriyaṁ pajānanti, vīriyindriyasamudayaṁ pajānanti, vīriyindriyanirodhaṁ pajānanti, vīriyindriyanirodhagāminiṁ paṭipadaṁ pajānanti;  
They do understand the faculty of energy …  
satindriyaṁ pajānanti …pe…  
mindfulness …  
samādhindriyaṁ pajānanti …pe…  
immersion …  
paññindriyaṁ pajānanti, paññindriyasamudayaṁ pajānanti, paññindriyanirodhaṁ pajānanti, paññindriyanirodhagāminiṁ paṭipadaṁ pajānanti,  
wisdom, its origin, its cessation, and the practice that leads to its cessation.  

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ.  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Kattha ca, bhikkhave, saddhindriyaṁ daṭṭhabbaṁ?  
And where should the faculty of faith be seen?  
ettha saddhindriyaṁ daṭṭhabbaṁ.  
 
Kattha ca, bhikkhave, vīriyindriyaṁ daṭṭhabbaṁ?  
And where should the faculty of energy be seen?  
ettha vīriyindriyaṁ daṭṭhabbaṁ.  
 
Kattha ca, bhikkhave, satindriyaṁ daṭṭhabbaṁ?  
And where should the faculty of mindfulness be seen?  
ettha satindriyaṁ daṭṭhabbaṁ.  
 
Kattha ca, bhikkhave, samādhindriyaṁ daṭṭhabbaṁ?  
And where should the faculty of immersion be seen?  
ettha samādhindriyaṁ daṭṭhabbaṁ.  
 
Kattha ca, bhikkhave, paññindriyaṁ daṭṭhabbaṁ?  
And where should the faculty of wisdom be seen?  
ettha paññindriyaṁ daṭṭhabbaṁ.  
 
Imāni kho, bhikkhave, pañcindriyānī”ti.  
These are the five faculties.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ.  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Katamañca, bhikkhave, saddhindriyaṁ?  
And what is the faculty of faith?  
idaṁ vuccati, bhikkhave, saddhindriyaṁ.  
This is called the faculty of faith.  
Katamañca, bhikkhave, vīriyindriyaṁ?  
And what is the faculty of energy?  
idaṁ vuccati, bhikkhave, vīriyindriyaṁ.  
This is called the faculty of energy.  
Katamañca, bhikkhave, satindriyaṁ?  
And what is the faculty of mindfulness?  
idaṁ vuccati, bhikkhave, satindriyaṁ.  
This is called the faculty of mindfulness.  
Katamañca, bhikkhave, samādhindriyaṁ?  
And what is the faculty of immersion?  
idaṁ vuccati, bhikkhave, samādhindriyaṁ.  
This is called the faculty of immersion.  
Katamañca, bhikkhave, paññindriyaṁ?  
And what is the faculty of wisdom?  
idaṁ vuccati, bhikkhave, paññindriyaṁ.  
This is called the faculty of wisdom.  
Imāni kho, bhikkhave, pañcindriyānī”ti.  
These are the five faculties.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ.  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Katamañca, bhikkhave, saddhindriyaṁ?  
And what is the faculty of faith?  
idaṁ vuccati, bhikkhave, saddhindriyaṁ.  
This is called the faculty of faith.  
Katamañca, bhikkhave, vīriyindriyaṁ?  
And what is the faculty of energy?  
idaṁ vuccati, bhikkhave, vīriyindriyaṁ.  
This is called the faculty of energy.  
Katamañca, bhikkhave, satindriyaṁ?  
And what is the faculty of mindfulness?  
idaṁ vuccati, bhikkhave, satindriyaṁ.  
This is called the faculty of mindfulness.  
Katamañca, bhikkhave, samādhindriyaṁ?  
And what is the faculty of immersion?  
idaṁ vuccati, bhikkhave, samādhindriyaṁ.  
This is called the faculty of immersion.  
Katamañca, bhikkhave, paññindriyaṁ?  
And what is the faculty of wisdom?  
idaṁ vuccati, bhikkhave, paññindriyaṁ.  
This is called the faculty of wisdom.  
Imāni kho, bhikkhave, pañcindriyānī”ti.  
These are the five faculties.”  

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ …pe….  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Katamañca, bhikkhave, saddhindriyaṁ?  
And what is the faculty of faith?  
idaṁ vuccati, bhikkhave, saddhindriyaṁ.  
This is called the faculty of faith.  
Katamañca, bhikkhave, vīriyindriyaṁ?  
And what is the faculty of energy?  
idaṁ vuccati, bhikkhave, vīriyindriyaṁ.  
This is called the faculty of energy.  
Katamañca, bhikkhave, satindriyaṁ?  
And what is the faculty of mindfulness?  
idaṁ vuccati, bhikkhave, satindriyaṁ.  
This is called the faculty of mindfulness.  
Katamañca, bhikkhave, samādhindriyaṁ?  
And what is the faculty of immersion?  
idaṁ vuccati, bhikkhave, samādhindriyaṁ.  
This is called the faculty of immersion.  
Katamañca, bhikkhave, paññindriyaṁ?  
And what is the faculty of wisdom?  
idaṁ vuccati, bhikkhave, paññindriyaṁ.  
This is called the faculty of wisdom.  
Imāni kho, bhikkhave, pañcindriyānī”ti.  
These are the five faculties.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyāni.  
These are the five faculties.  
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.  
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner. If they are weaker still, they’re a once-returner. If they are weaker still, they’re a stream-enterer. If they’re weaker still, they’re a follower of teachings. If they’re weaker still, they’re a follower by faith.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyāni.  
These are the five faculties.  
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.  
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.  
Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā”ti.  
So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyāni.  
These are the five faculties.  
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.  
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.  
‘Avañjhāni tvevāhaṁ, bhikkhave, pañcindriyānī’ti vadāmī”ti.  
These five faculties are not a waste, I say.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyāni.  
These are the five faculties.  
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.  
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyāni.  
These are the five faculties.  
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.  
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.  
Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā hotī”ti.  
So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyāni.  
These are the five faculties.  
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.  
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of teachings … a follower by faith.  
‘Avañjhāni tvevāhaṁ, bhikkhave, pañcindriyānī’ti vadāmī”ti.  
These five faculties are not a waste, I say.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyāni.  
These are the five faculties.  
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti.  
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re practicing to realize the fruit of perfection … a non-returner … practicing to realize the fruit of non-return … a once-returner … practicing to realize the fruit of once-return … a stream-enterer … practicing to realize the fruit of stream-entry.  
Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṁ sabbathā sabbaṁ natthi, tamahaṁ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī”ti.  
Someone who totally and utterly lacks these five faculties is an outsider who belongs with the ordinary persons, I say.” 

“‘Indriyasampanno, indriyasampanno’ti, bhante, vuccati.   “Sir, they speak of someone who is ‘accomplished regarding the faculties’.  
Kittāvatā nu kho, bhante, indriyasampanno hotī”ti?  
How is someone accomplished regarding the faculties defined?”  
“Idha, bhikkhu, bhikkhu saddhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, vīriyindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, satindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, samādhindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ, paññindriyaṁ bhāveti upasamagāmiṁ sambodhagāmiṁ.  
“Mendicant, it’s when a mendicant develops the faculties of faith, energy, mindfulness, immersion, and wisdom that lead to peace and awakening.  
Ettāvatā kho, bhikkhu, bhikkhu indriyasampanno hotī”ti.  
This is how someone who is accomplished regarding the faculties is defined.” 

“Pañcimāni, bhikkhave, indriyāni.   “Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyāni.  
These are the five faculties.  
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.  
It’s because of developing and cultivating these five faculties that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”  

3. Chaḷindriyavagga   3. The Six Faculties  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ.  
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
As long as I didn’t truly understand these five faculties’ gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca khvāhaṁ, bhikkhave, imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
But when I did truly understand these five faculties’ gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

3. Chaḷindriyavagga   3. The Six Faculties  
Jīvitindriyasutta  
The Life Faculty  
Jīvitindriyasutta → jīvita (pts1ed) 
“Tīṇimāni, bhikkhave, indriyāni.  
“Mendicants, there are these three faculties.  
Itthindriyaṁ, purisindriyaṁ, jīvitindriyaṁ— 
The faculties of femininity, masculinity, and life.  
imāni kho, bhikkhave, tīṇi indriyānī”ti.  
These are the three faculties.” 

3. Chaḷindriyavagga   3. The Six Faculties  
Aññindriyasutta  
The Faculty of Enlightenment  
Aññindriyasutta → ñāya (pts1ed) 
“Tīṇimāni, bhikkhave, indriyāni.  
“Mendicants, there are these three faculties.  
Anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ— 
The faculty of understanding that one’s enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened.  
imāni kho, bhikkhave, tīṇi indriyānī”ti.  
These are the three faculties.” 

3. Chaḷindriyavagga   3. The Six Faculties  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Saddhindriyaṁ …pe… paññindriyaṁ— 
The faculties of faith, energy, mindfulness, immersion, and wisdom.  
imāni kho, bhikkhave, pañcindriyāni.  
These are the five faculties.  
Imesaṁ kho, bhikkhave, pañcannaṁ indriyānaṁ samattā paripūrattā arahaṁ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṁsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī hoti, tato mudutarehi kolaṅkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.  
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is extinguished between one life and the next … one who is extinguished upon landing … one who is extinguished without extra effort … one who is extinguished with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a one-seeder … one who goes from family to family … one who has seven rebirths at most … a follower of teachings … a follower by faith.” 

3. Chaḷindriyavagga   3. The Six Faculties  
“Chayimāni, bhikkhave, indriyāni.  
“Mendicants, there are these six faculties.  
Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ— 
The faculties of the eye, ear, nose, tongue, body, and mind.  
imāni kho, bhikkhave, cha indriyānī”ti.  
These are the six faculties.” 

3. Chaḷindriyavagga   3. The Six Faculties  
“Chayimāni, bhikkhave, indriyāni.  
“Mendicants, there are these six faculties.  
Cakkhundriyaṁ …pe… manindriyaṁ.  
The faculties of the eye, ear, nose, tongue, body, and mind.  
Yato kho, bhikkhave, ariyasāvako imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— 
A noble disciple comes to truly understand these six faculties’ origin, ending, gratification, drawback, and escape.  

3. Chaḷindriyavagga   3. The Six Faculties  
“Chayimāni, bhikkhave, indriyāni.  
“Mendicants, there are these six faculties.  
Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ.  
The faculties of the eye, ear, nose, tongue, body, and mind.  
Yato kho, bhikkhave, bhikkhu imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— 
A mendicant comes to be freed by not grasping after truly understanding these six faculties’ origin, ending, gratification, drawback, and escape.  

3. Chaḷindriyavagga   3. The Six Faculties  
“Chayimāni, bhikkhave, indriyāni.  
“Mendicants, there are these six faculties.  
Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ.  
The faculties of the eye, ear, nose, tongue, body, and mind.  
Yāvakīvañcāhaṁ, bhikkhave, imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
As long as I didn’t truly understand these six faculties’ gratification, drawback, and escape, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  
Yato ca khvāhaṁ, bhikkhave, imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
But when I did truly understand these six faculties’ gratification, drawback, and escape, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.  

3. Chaḷindriyavagga   3. The Six Faculties  
“Chayimāni, bhikkhave, indriyāni.  
“Mendicants, there are these six faculties.  
Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ, manindriyaṁ.  
The faculties of the eye, ear, nose, tongue, body, and mind.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,  
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ channaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti,  
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties.  

3. Chaḷindriyavagga   3. The Six Faculties  
sotindriyaṁ …pe…  
They don’t understand the ear faculty …  
ghānindriyaṁ …pe…  
nose faculty …  
jivhindriyaṁ …pe…  
tongue faculty …  
kāyindriyaṁ …pe…  
body faculty …  
manindriyaṁ nappajānanti, manindriyasamudayaṁ nappajānanti, manindriyanirodhaṁ nappajānanti, manindriyanirodhagāminiṁ paṭipadaṁ nappajānanti.  
mind faculty, its origin, its cessation, and the practice that leads to its cessation.  
sotindriyaṁ …pe…  
They understand the ear faculty …  
ghānindriyaṁ …pe…  
nose faculty …  
jivhindriyaṁ …pe…  
tongue faculty …  
kāyindriyaṁ …pe…  
body faculty …  
manindriyaṁ pajānanti, manindriyasamudayaṁ pajānanti, manindriyanirodhaṁ pajānanti, manindriyanirodhagāminiṁ paṭipadaṁ pajānanti,  
mind faculty, its origin, its cessation, and the practice that leads to its cessation.  
Chaḷindriyavaggo tatiyo.  
 

4. Sukhindriyavagga   4. The Pleasure Faculty  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ— 
The faculties of pleasure, pain, happiness, sadness, and equanimity.  
imāni kho, bhikkhave, pañcindriyānī”ti.  
These are the five faculties.” 

4. Sukhindriyavagga   4. The Pleasure Faculty  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.  
The faculties of pleasure, pain, happiness, sadness, and equanimity.  
Yato kho, bhikkhave, ariyasāvako imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti— 
A noble disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape.  

4. Sukhindriyavagga   4. The Pleasure Faculty  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.  
The faculties of pleasure, pain, happiness, sadness, and equanimity.  
Yato kho, bhikkhave, bhikkhu imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto hoti— 
A mendicant comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape.  

4. Sukhindriyavagga   4. The Pleasure Faculty  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.  
The faculties of pleasure, pain, happiness, sadness, and equanimity.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti,  
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṁ pañcannaṁ indriyānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti,  
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties.  

4. Sukhindriyavagga   4. The Pleasure Faculty  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.  
The faculties of pleasure, pain, happiness, sadness, and equanimity.  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṁ nappajānanti, sukhindriyasamudayaṁ nappajānanti, sukhindriyanirodhaṁ nappajānanti, sukhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti;  
Mendicants, there are ascetics and brahmins who don’t understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation.  
dukkhindriyaṁ nappajānanti …pe…  
There are ascetics and brahmins who don’t understand the faculty of pain …  
somanassindriyaṁ nappajānanti …pe…  
happiness …  
domanassindriyaṁ nappajānanti …pe…  
sadness …  
upekkhindriyaṁ nappajānanti, upekkhindriyasamudayaṁ nappajānanti, upekkhindriyanirodhaṁ nappajānanti, upekkhindriyanirodhagāminiṁ paṭipadaṁ nappajānanti;  
equanimity, its origin, its cessation, and the practice that leads to its cessation.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṁ pajānanti, sukhindriyasamudayaṁ pajānanti, sukhindriyanirodhaṁ pajānanti, sukhindriyanirodhagāminiṁ paṭipadaṁ pajānanti;  
There are ascetics and brahmins who do understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation.  
dukkhindriyaṁ pajānanti …pe…  
There are ascetics and brahmins who do understand the faculty of pain …  
somanassindriyaṁ pajānanti …pe…  
happiness …  
domanassindriyaṁ pajānanti …pe…  
sadness …  
upekkhindriyaṁ pajānanti, upekkhindriyasamudayaṁ pajānanti, upekkhindriyanirodhaṁ pajānanti, upekkhindriyanirodhagāminiṁ paṭipadaṁ pajānanti,  
equanimity, its origin, its cessation, and the practice that leads to its cessation.  

4. Sukhindriyavagga   4. The Pleasure Faculty  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.  
The faculties of pleasure, pain, happiness, sadness, and equanimity.  
Katamañca, bhikkhave, sukhindriyaṁ?  
And what is the faculty of pleasure?  
idaṁ vuccati, bhikkhave, sukhindriyaṁ.  
This is called the faculty of pleasure.  
Katamañca, bhikkhave, dukkhindriyaṁ?  
And what is the faculty of pain?  
idaṁ vuccati, bhikkhave, dukkhindriyaṁ.  
This is called the faculty of pain.  
Katamañca, bhikkhave, somanassindriyaṁ?  
And what is the faculty of happiness?  
idaṁ vuccati, bhikkhave, somanassindriyaṁ.  
This is called the faculty of happiness.  
Katamañca, bhikkhave, domanassindriyaṁ?  
And what is the faculty of sadness?  
idaṁ vuccati, bhikkhave, domanassindriyaṁ.  
This is called the faculty of sadness.  
Katamañca, bhikkhave, upekkhindriyaṁ?  
And what is the faculty of equanimity?  
idaṁ vuccati, bhikkhave, upekkhindriyaṁ.  
This is the faculty of equanimity.  
Imāni kho, bhikkhave, pañcindriyānī”ti.  
These are the five faculties.” 

4. Sukhindriyavagga   4. The Pleasure Faculty  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.  
The faculties of pleasure, pain, happiness, sadness, and equanimity.  
Katamañca, bhikkhave, sukhindriyaṁ?  
And what is the faculty of pleasure?  
idaṁ vuccati, bhikkhave, sukhindriyaṁ.  
This is called the faculty of pleasure.  
Katamañca, bhikkhave, dukkhindriyaṁ?  
And what is the faculty of pain?  
idaṁ vuccati, bhikkhave, dukkhindriyaṁ.  
This is called the faculty of pain.  
Katamañca, bhikkhave, somanassindriyaṁ?  
And what is the faculty of happiness?  
idaṁ vuccati, bhikkhave, somanassindriyaṁ.  
This is called the faculty of happiness.  
Katamañca, bhikkhave, domanassindriyaṁ?  
And what is the faculty of sadness?  
idaṁ vuccati, bhikkhave, domanassindriyaṁ.  
This is called the faculty of sadness.  
Katamañca, bhikkhave, upekkhindriyaṁ?  
And what is the faculty of equanimity?  
idaṁ vuccati, bhikkhave, upekkhindriyaṁ.  
This is the faculty of equanimity.  
Tatra, bhikkhave, yañca sukhindriyaṁ yañca somanassindriyaṁ, sukhā sā vedanā daṭṭhabbā.  
In this context, the faculties of pleasure and happiness should be seen as pleasant feeling.  
Tatra, bhikkhave, yañca dukkhindriyaṁ yañca domanassindriyaṁ, dukkhā sā vedanā daṭṭhabbā.  
The faculties of pain and sadness should be seen as painful feeling.  
Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā.  
The faculty of equanimity should be seen as neutral feeling.  
Imāni kho, bhikkhave, pañcindriyānī”ti.  
These are the five faculties.” 

4. Sukhindriyavagga   4. The Pleasure Faculty  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.  
The faculties of pleasure, pain, happiness, sadness, and equanimity.  
Katamañca, bhikkhave, sukhindriyaṁ?  
And what is the faculty of pleasure?  
idaṁ vuccati, bhikkhave, sukhindriyaṁ.  
This is called the faculty of pleasure.  
Katamañca, bhikkhave, dukkhindriyaṁ?  
And what is the faculty of pain?  
idaṁ vuccati, bhikkhave, dukkhindriyaṁ.  
This is called the faculty of pain.  
Katamañca, bhikkhave, somanassindriyaṁ?  
And what is the faculty of happiness?  
idaṁ vuccati, bhikkhave, somanassindriyaṁ.  
This is called the faculty of happiness.  
Katamañca, bhikkhave, domanassindriyaṁ?  
And what is the faculty of sadness?  
idaṁ vuccati, bhikkhave, domanassindriyaṁ.  
This is called the faculty of sadness.  
Katamañca, bhikkhave, upekkhindriyaṁ?  
And what is the faculty of equanimity?  
idaṁ vuccati, bhikkhave, upekkhindriyaṁ.  
This is the faculty of equanimity.  
Tatra, bhikkhave, yañca sukhindriyaṁ yañca somanassindriyaṁ, sukhā sā vedanā daṭṭhabbā.  
In this context, the faculties of pleasure and happiness should be seen as pleasant feeling.  
Tatra, bhikkhave, yañca dukkhindriyaṁ yañca domanassindriyaṁ, dukkhā sā vedanā daṭṭhabbā.  
The faculties of pain and sadness should be seen as painful feeling.  
Tatra, bhikkhave, yadidaṁ upekkhindriyaṁ, adukkhamasukhā sā vedanā daṭṭhabbā.  
The faculty of equanimity should be seen as neutral feeling.  
Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti pariyāyenā”ti.  
That’s how these five faculties, depending on how they’re explained, having been five become three, and having been three become five.” 

4. Sukhindriyavagga   4. The Pleasure Faculty  
“Pañcimāni, bhikkhave, indriyāni.  
“Mendicants, there are these five faculties.  
Sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ.  
The faculties of pleasure, pain, happiness, sadness, and equanimity.  
Sukhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati sukhindriyaṁ.  
The faculty of pleasure arises dependent on a contact to be experienced as pleasant.  
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppannaṁ sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.  
With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.  
Dukkhavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati dukkhindriyaṁ.  
The faculty of pain arises dependent on a contact to be experienced as painful.  
Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ dukkhavedaniyaṁ phassaṁ paṭicca uppannaṁ dukkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.  
With the cessation of that contact to be experienced as painful, you understand that the corresponding faculty of pain ceases and stops.  
Somanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati somanassindriyaṁ.  
The faculty of happiness arises dependent on a contact to be experienced as happiness.  
Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ somanassavedaniyaṁ phassaṁ paṭicca uppannaṁ somanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.  
With the cessation of that contact to be experienced as happiness, you understand that the corresponding faculty of happiness ceases and stops.  
Domanassavedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati domanassindriyaṁ.  
The faculty of sadness arises dependent on a contact to be experienced as sadness.  
Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ domanassavedaniyaṁ phassaṁ paṭicca uppannaṁ domanassindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.  
With the cessation of that contact to be experienced as sadness, you understand that the corresponding faculty of sadness ceases and stops.  
Upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ.  
The faculty of equanimity arises dependent on a contact to be experienced as equanimous.  
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppannaṁ upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.  
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.  
evameva kho, bhikkhave, sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ.  
In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant.  
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ sukhavedaniyaṁ phassaṁ paṭicca uppajjati sukhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti.  
With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.  
upekkhāvedaniyaṁ, bhikkhave, phassaṁ paṭicca uppajjati upekkhindriyaṁ.  
equanimity arises dependent on a contact to be experienced as equanimous.  
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṁ tajjaṁ vedayitaṁ upekkhāvedaniyaṁ phassaṁ paṭicca uppajjati upekkhindriyaṁ taṁ nirujjhati, taṁ vūpasammatī’ti pajānāti”.  
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimity ceases and stops.”