Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ viharati suveḷuvane.
gajaṅgalāyaṁ → kajaṅgalāyaṁ (bj, pts1ed); kajjaṅgalāyaṁ (sya-all, km) | suveḷuvane → mukheluvane (bj, pts1ed); sukheluvane (si); veḷuvane (sya-all, km)that on one occasion the Blessed One was staying among the Kajjaṅgalas in the Bamboo Forest.

Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then the young brahman Uttara, a student of Pārāsiri [Pārāsivi] went to the Blessed One and, on arrival, exchanged friendly greetings & courtesies. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ bhagavā etadavoca:After this exchange of courteous greetings he sat to one side. As he was sitting there, the Blessed One said to him: “deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?“Uttara, does the brahman Pārāsiri teach his followers the development of the faculties?”

“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.“Yes, master Gotama, he does.”

“Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti?“And how does he teach his followers the development of the faculties?”

“Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti—“There is the case where one does not see forms with the eye, or hear sounds with the ear [in a trance of non-perception]. evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti.That’s how the brahman Pārāsiri teaches his followers the development of the faculties.”

“Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati;“That being the case, Uttara, then a blind person will have developed faculties, and a deaf person will have developed faculties, yathā pārāsiviyassa brāhmaṇassa vacanaṁ.according to the words of the brahman Pārāsiri. Andho hi, uttara, cakkhunā rūpaṁ na passati, badhiro sotena saddaṁ na suṇātī”ti.For a blind person does not see forms with the eye, and a deaf person does not hear sounds with the ear.” Evaṁ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.When this was said, the young brahman Uttara sat silent & abashed, his shoulders slumped, his head down, brooding, at a loss for words.

Atha kho bhagavā uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā āyasmantaṁ ānandaṁ āmantesi:The Blessed One—noticing that Uttara was sitting silent & abashed, his shoulders slumped, his head down, brooding, at a loss for words—said to Ven. Ānanda, “aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.“Ānanda, the development of the faculties that the brahman Pārāsiri teaches his followers is one thing, but the unexcelled development of the faculties in the discipline of a noble one is something else entirely.”

“Etassa, bhagavā, kālo; etassa, sugata, kālo“Now is the time, O Blessed One. yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.Now is the time, O One Well-Gone, for the Blessed One to teach the unexcelled development of the faculties in the discipline of the noble one. Having heard the Blessed One, the monks will remember it.”

“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.“In that case, Ānanda, listen & pay close attention. I will speak.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda responded to the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti?“Now how, Ānanda, in the discipline of a noble one is there the unexcelled development of the faculties? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.There is the case where, when seeing a form with the eye, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So evaṁ pajānāti:He discerns that ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘This agreeable (reaction) has arisen in me, this disagreeable (reaction)… this agreeable & disagreeable (reaction) has arisen in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.And that is fabricated, gross, dependently co-arisen. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful, this is exquisite, i.e., upekkhā’ti.equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;With that, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, upekkhā saṇṭhāti.and equanimity takes a stance. Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya;Just as a man with good eyes, having closed them, might open them; or having opened them, might close them, evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, and equanimity takes a stance. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to forms cognizable by the eye.

Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.“And further, when hearing a sound with the ear, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So evaṁ pajānāti:He discerns that ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘This agreeable (reaction) has arisen in me, this disagreeable (reaction)… this agreeable & disagreeable (reaction) has arisen in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.And that is fabricated, gross, dependently co-arisen. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful, this is exquisite, i.e., upekkhā’ti.equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;With that, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, upekkhā saṇṭhāti.and equanimity takes a stance. Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṁ pahareyya;
accharaṁ → accharikaṁ (sya-all, km, pts1ed, mr)Just as a strong man might easily snap his fingers, that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable… evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—disagreeable… agreeable & disagreeable (reaction) ceases, and equanimity takes a stance. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to sounds cognizable by the ear.

Puna caparaṁ, ānanda, bhikkhuno ghānena gandhaṁ ghāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.“And further, when smelling an aroma with the nose, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So evaṁ pajānāti:He discerns that ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘This agreeable (reaction) has arisen in me, this disagreeable (reaction)… this agreeable & disagreeable (reaction) has arisen in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.And that is fabricated, gross, dependently co-arisen. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful, this is exquisite, i.e., upekkhā’ti.equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;With that, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, upekkhā saṇṭhāti.and equanimity takes a stance. Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti;
padumapalāse → paduminipatte (bj, sya-all, km, pts1ed) | īsakampoṇe → īsakapoṇe (bj, sya-all, km, pts1ed); īsakaphaṇe (bj-a)Just as drops of water roll off a gently sloping lotus leaf & do not remain there, evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, and equanimity takes a stance. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to aromas cognizable by the nose.

Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.“And further, when tasting a flavor with the tongue, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So evaṁ pajānāti:He discerns that ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘This agreeable (reaction) has arisen in me, this disagreeable (reaction)… this agreeable & disagreeable (reaction) has arisen in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.And that is fabricated, gross, dependently co-arisen. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful, this is exquisite, i.e., upekkhā’ti.equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;With that, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, upekkhā saṇṭhāti.and equanimity takes a stance. Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya;
vameyya → vammeyya (sya-all); sandhameyya (mr)Just as a strong man might easily spit out a ball of saliva gathered on the tip of his tongue, evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, and equanimity takes a stance. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to flavors cognizable by the tongue.

Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭhabbaṁ phusitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.“And further, when touching a tactile sensation with the body, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So evaṁ pajānāti:He discerns that ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘This agreeable (reaction) has arisen in me, this disagreeable (reaction)… this agreeable & disagreeable (reaction) has arisen in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.And that is fabricated, gross, dependently co-arisen. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful, this is exquisite, i.e., upekkhā’ti.equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;With that, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, upekkhā saṇṭhāti.and equanimity takes a stance. Seyyathāpi, ānanda, balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya;Just as a strong man might easily extend his flexed arm or flex his extended arm, evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—that is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, and equanimity takes a stance. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to tactile sensations cognizable by the body.

Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.“And further, when cognizing an idea with the intellect, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So evaṁ pajānāti:He discerns that ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ.‘This agreeable (reaction) has arisen in me, this disagreeable (reaction)… this agreeable & disagreeable (reaction) has arisen in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ.And that is fabricated, gross, dependently co-arisen. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ—But this is peaceful, this is exquisite, i.e., upekkhā’ti.equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati;With that, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, upekkhā saṇṭhāti.and equanimity takes a stance. Seyyathāpi, ānanda, balavā puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya.Just as a strong man might let two or three drops of water fall onto an iron pan heated all day: Dandho, ānanda, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya;Slow would the falling of the drops of water, but they quickly would vanish & disappear. evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti—That is how quickly, how rapidly, how easily, no matter what it refers to, the arisen agreeable… disagreeable… agreeable & disagreeable (reaction) ceases, and equanimity takes a stance. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu.In the discipline of a noble one, this is called the unexcelled development of the faculties with regard to ideas cognizable by the intellect. Evaṁ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.

Kathañcānanda, sekho hoti pāṭipado?“And how is one a person in training, someone following the way? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.There is the case where, when seeing a form with the eye, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.He feels horrified, humiliated, & disgusted with the arisen agreeable… disagreeable… agreeable & disagreeable (reaction). Sotena saddaṁ sutvā …pe…“When hearing a sound with the ear.… ghānena gandhaṁ ghāyitvā …When smelling an aroma with the nose.… jivhāya rasaṁ sāyitvā …When tasting a flavor with the tongue.… kāyena phoṭṭhabbaṁ phusitvā …When touching a tactile sensation with the body.… manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.When cognizing an idea with the intellect, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.He feels horrified, humiliated, & disgusted with the arisen agreeable… disagreeable… agreeable & disagreeable (reaction). Evaṁ kho, ānanda, sekho hoti pāṭipado.“This is how one is a person in training, someone following the way.

Kathañcānanda, ariyo hoti bhāvitindriyo?“And how is one a noble one with developed faculties? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.There is the case where, when seeing a form with the eye, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
paṭikūle → paṭikkūle (sabbattha)If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful.

Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā …pe…“When hearing a sound with the ear.… ghānena gandhaṁ ghāyitvā …When smelling an aroma with the nose.… jivhāya rasaṁ sāyitvā …When tasting a flavor with the tongue.… kāyena phoṭṭhabbaṁ phusitvā …When touching a tactile sensation with the body.… manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ.When cognizing an idea with the intellect, there arises in a monk an agreeable (reaction), a disagreeable (reaction), an agreeable & disagreeable (reaction). So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome. Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.If he wants, he remains percipient of loathsomeness in the presence of what is not loathsome & what is. Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.If he wants, he remains percipient of unloathsomeness in the presence of what is loathsome & what is not. Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.If he wants—in the presence of what is loathsome & what is not—cutting himself off from both, he remains equanimous, alert, & mindful. Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo.“This is how one is 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 you the unexcelled development of the faculties in the discipline of a noble one; I have taught you how one is a person in training, someone following the way; I have taught you how one is a noble one with developed faculties.

Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā.Whatever a teacher should do—seeking the welfare of his disciples, out of sympathy for them—that have I done for you. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.Over there are the roots of trees; over there, empty dwellings. Practice jhāna, Ānanda. Don’t be heedless. Don’t later fall into remorse. That is our message to you all.”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Ānanda delighted in the Blessed One’s words.

Indriyabhāvanāsuttaṁ niṭṭhitaṁ dasamaṁ.Indriyabhavana Sutta The Tenth Finished.

Saḷāyatanavaggo niṭṭhito pañcamo.Salayatana Chapter The Fifth Finished.

TassuddānaṁThe Summary

Anāthapiṇḍiko channo, puṇṇo nandakarāhulā; Chachakkaṁ saḷāyatanikaṁ, nagaravindeyyasuddhikā; Indriyabhāvanā cāpi, vaggo ovādapañcamoti.

Idaṁ vaggānamuddānaṁ

Devadahonupado ca, suññato ca vibhaṅgako; Saḷāyatanoti vaggā, uparipaṇṇāsake ṭhitāti.

Uparipaṇṇāsakaṁ samattaṁ.The Upper Fifty Completed.

Tīhi paṇṇāsakehi paṭimaṇḍito sakalo

majjhimanikāyo samatto.Middle Dicourses Completed.