Majjhima Nikāya
3. Upari Paṇṇāsa
5. Saḷāyatana Vagga
Sutta 152
Indriya-Bhāvanā Suttaṃ
Becoming Indra
Translated from the Pāḷi by Michael M. Olds
[1][chlm][pts][than][ntbb][upal] I Hear Tell:
Once upon a time Bhagava,
Dark-Jungle Town,
Mukhelu Grove residing.
There, Uttara, a brahman youth who was the student of Pārāsariya and who (putting one and one together) was most likely the person who became known later as Thera Parapara),
having approached the Lucky Man,
having greeted him respectfully and exchanged polite talk,
took a low seat to one side
and waited in eager anticipation of the afternoon's discourse.
Then the Lucky man said this to Uttara the brahman youth:
"Tell me, Uttara, does Pārāsariya teach Becoming Indra?"
"Yes, Good Gotama, Pārāsariya does teach Becoming Indra."
"How, exactly, Uttara, does Pārāsariya teach Becoming Indra?"
"Here, Good Gotama, Pārāsariya teaches
'See no form with the eye,
hear no sound with the ear.'
"In this case, Uttara,
a blind man will have become Indra,
a deaf man will have become Indra,
for a blind man sees no form with the eye,
a deaf man hears no sound with the ear."
At this Uttara fell silent,
shaken,
bowled over,
downcast,
overwhelmed,
at-a-loss,
speechless.
Bhagava, seeing the shaken,
bowled over,
downcast,
overwhelmed,
at-a-loss,
speechless state of Uttara,
addressed the Venerable Ānanda:
"The way Pārāsariya teaches Becoming Indra
is one thing, Ānanda,
the way Becoming Indra is taught in the Discipline of the Aristocrats
is something altogether unsurpassed."
"Now is the Time, Bhagava!
Now is the Time, Well-gone!
When the Becoming Indra
in the unsurpassed way it is taught
in the Discipline of the Aristocrats is presented
it will be remembered by the Bhikkhus!"
"Very well, Ānanda.
Pay attention!
Give ear!
I will speak!"
"So be it, Bhagava!"
"What is The Unsurpassed Becoming Indra
in the Discipline of the Aristocrats?
Here, Ānanda, when a Beggar sees a form with the eye,
from this there arises the liked,
the disliked,
the liked-and-disliked.[1]
He understands the situation this way:
'Present in me now
is that which is liked,
disliked,
liked-and-disliked.
This is occurring as a consequence of own-making,
it is a biproduct,
the rebound of an earlier conjuration ...
but this,
this is calm,
this is high,
that is, detachment.'
That way the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
is aborted and detachment stands fast.
In the same way, Ānanda,
as a man with eyes in his head that can see,
could open his eyes,
or having opened his eyes
could close them,
such is the rapidity,
such is the speed,
such is the small amount of trouble involved
in aborting the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
and standing fast in detachment.[2]
This is The Way, Ānanda,
in the discipline of the Aristocrats,
The Unsurpassed Becoming Indra
is taught with regard to eye-consciousness and visible objects.
■
Again, Ānanda, when a Beggar hears a sound with the ear,
from this there arises the liked,
the disliked,
the liked-and-disliked.
He understands the situation this way:
'Present in me now
is that which is liked,
disliked,
liked-and-disliked.
This is occurring as a consequence of own-making,
it is a biproduct,
the rebound of an earlier conjuration ...
but this,
this is calm,
this is high,
that is, detachment.'
That way the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
is aborted and detachment stands fast.
In the same way, Ānanda, as a strong man
can easily [Snap Fingers] snap his fingers,
such is the rapidity,
such is the speed,
such is the small amount of trouble involved
in aborting the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
and standing fast in detachment.
This is The Way, Ānanda, in the discipline of the Aristocrats,
The Unsurpassed Becoming Indra
is taught with regard to ear-consciousness and sounds.
■
Again, Ānanda, when a Beggar smells a smell with the nose,
from this there arises the liked,
the disliked,
the liked-and-disliked.
He understands the situation this way:
'Present in me now
is that which is liked,
disliked,
liked-and-disliked.
This is occurring as a consequence of own-making,
it is a biproduct,
the rebound of an earlier conjuration ...
but this,
this is calm,
this is high,
that is, detachment.'
That way the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
is aborted and detachment stands fast.
In the same way, Ānanda,
as drops of rain
roll-off a downturned lotus leaf without sticking,
such is the rapidity,
such is the speed,
such is the small amount of trouble involved
in aborting the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
and standing fast in detachment.
This is The Way, Ānanda,
in the discipline of the Aristocrats,
The Unsurpassed Becoming Indra
is taught with regard to nose-consciousness and scents.
■
Again, Ānanda, when a Beggar tastes a taste with the tongue,
from this there arises the liked,
the disliked,
the liked-and-disliked.
He understands the situation this way:
'Present in me now
is that which is liked,
disliked,
liked-and-disliked.
This is occurring as a consequence of own-making,
it is a biproduct,
the rebound of an earlier conjuration ...
but this,
this is calm,
this is high,
that is, detachment.'
That way the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
is aborted and detachment stands fast.
In the same way, Ānanda,
as a gob of spit
formed on the end of the tongue of a strong man
is easily expelled,
such is the rapidity,
such is the speed,
such is the small amount of trouble involved
in aborting the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
and standing fast in detachment.
This is The Way, Ānanda,
in the discipline of the Aristocrats,
The Unsurpassed Becoming Indra
is taught with regard to tongue-consciousness and tastes.
■
Again, Ānanda, when a Beggar feels a touch with the body,
from this there arises the liked,
the disliked,
the liked-and-disliked.
He understands the situation this way:
'Present in me now
is that which is liked,
disliked,
liked-and-disliked.
This is occurring as a consequence of own-making,
it is a biproduct,
the rebound of an earlier conjuration ...
but this,
this is calm,
this is high,
that is, detachment.'
That way the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
is aborted and detachment stands fast.
In the same way, Ānanda,
as a strong man can stretch out his arm,
if folded,
or, if stretched out
can bend it back,
such is the rapidity,
such is the speed,
such is the small amount of trouble involved
in aborting the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
and standing fast in detachment.
This is The Way, Ānanda,
in the discipline of the Aristocrats,
The Unsurpassed Becoming Indra
is taught with regard to body-consciousness and touches.
■
Again, Ānanda, when a Beggar becomes conscious of a mental object with the mind,
from this there arises the liked,
the disliked,
the liked-and-disliked.
He understands the situation this way:
'Present in me now
is that which is liked,
disliked,
liked-and-disliked.
This is occurring as a consequence of own-making,
it is a biproduct,
the rebound of an earlier conjuration ...
but this,
this is calm,
this is high,
that is, detachment.'
That way the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
is aborted and detachment stands fast.
In the same way, Ānanda,
as if during the day
an iron cauldron had been heated red-hot
and into it
one or two drops of water were to fall ...
long is the time between drops;
and then [Snap Fingers]
they're gone like a shot,
such is the rapidity,
such is the speed,
such is the small amount of trouble involved
in aborting the birth of the liked,
the birth of the disliked,
the birth of the liked-and-disliked
and standing fast in detachment.
This is The Way, Ānanda,
in the discipline of the Aristocrats,
The Unsurpassed Becoming Indra
is taught with regard to mind-consciousness and mental objects.
This is The Way, Ānanda, in the Discipline of the Aristocrats, The Unsurpassed Becoming Indra is taught.
§
But how, Ānanda, is a beginner to practice,
having come this way?
Here, Ānanda, when a Beggar sees a form with the eye,
from this there arises the liked,
the disliked,
the liked-and-disliked.
So when the liked,
the disliked,
the liked-and-disliked has arisen
he becomes aware of the danger,
exercises humility
and avoidance.[3]
When a Beggar hears a sound with the ear,
smells a scent with the nose,
tastes a taste with the tongue,
feels a touch with the body or
becomes conscious of a mental object with the mind,
from this there arises the liked,
the disliked,
the liked-and-disliked.[4]
So when the liked,
the disliked,
the liked-and-disliked has arisen
he becomes aware of the danger,
exercises humility
and avoidance.
This is The Way, Ānanda,
a beginner is taught to practice
The Unsurpassed Becoming Indra
in the Discipline of the Aristocrats.
§
And how, Ānanda, is it with an Aristocrat
who has Become Indra?
Here, Ānanda, when a Beggar sees a form with the eye,
from this there arises the liked,
the disliked,
the liked-and-disliked.
Sucha one as such as sucha
may wishum wishes such as such:
'Let me live not perceiving
what goes against the grain
in what goes against the grain.'
And suchis such as such as is
for such a such'n such as suchis such.
Or he may wish:
'Let me live perceiving
what goes against the grain
in what does not go against the grain.'
Or he may wish:
'Let me live not perceiving
what goes against the grain
in both what goes against the grain
and what does not go against the grain.'
Or he may wish:
'Let me live perceiving
what goes against the grain
in both what goes against the grain
and what does not go against the grain.'
Or he may wish:
'Let me live avoiding
both what goes against the grain
and what does not go against the grain,
satisfied,
clearly conscious,
detached.'
And suchis such as such as is
for such a such'n such as such is such.
■
Here, Ānanda, when a Beggar hears a sound with the ear,
smells a scent with the nose,
tastes a taste with the tongue,
feels a touch with the body,
becomes conscious of a mental object with the mind,
from this there arises the liked,
the disliked,
the liked-and-disliked.
If he should wish:
'Let me live not perceiving
what goes against the grain
in what goes against the grain.'
And suchis such as such as is
for such a such'n such as suchis such.
Or he may wish:
'Let me live perceiving
what goes against the grain
in what does not go against the grain.'
Or he may wish:
'Let me live not perceiving
what goes against the grain
in both what goes against the grain
and what does not go against the grain.'
Or he may wish:
'Let me live perceiving
what goes against the grain
in both what goes against the grain
and what does not go against the grain.'
Or he may wish:
'Let me live avoiding
both what goes against the grain
and what does not go against the grain,
satisfied,
clearly conscious,
detached.'
This is The Way it is, Ānanda, for an Aristocrat who has Become Indra.
§
Thus, Ānanda, is the Way
The Unsurpssed Becoming Indra
is taught in the discipline of the Aristocrats.
This is the way
the beginner is taught to practice
the Unsurpassed Becoming Indra
in the discipline of the Aristocrats.
This is the way
how it is for an Aristocrat
who has Become Indra
is described.
§
That, Ānanda, which ought to be done by a teacher for his students,
out of compassion for them,
has been done by me.
Here are the roots of trees.
Here are places of solitude.
Practice the Burnings, Ānanda,
do not be careless,
do not allow cause for later regret!"
This is our instruction to you!
This is what Bhagava said.
"Delightful!" said those beggars gathered round thrilled by what they heard.
[1] Manāpaṃ amanāpaṃ manāpāmanāpaṃ as contrasted with the more frequent sukhaṃ dukkhaṃṃ asukha-ṃ-adukkhaṃ. Manāpa: PED: pleasing, pleasant, charming. I would make it Mind-up. But PED says often in combination with piya (loved), so I think "liked" which is how Horner and others usually translate it. N/B have: "agreeable". The third alternative is formulated in the opposite way to adukkha-ṃ-asukhaṃ (neither-unpleasant-nor-pleasant) liked-not-liked.
Since we know that what results from the contact of eye and visible object is pleasant or unpleasant or neither-unpleasant-nor-pleasant sense experience, then I think we are to understand that "manapa" "a-manapa" and "manāpāmanāpa" are the categories of subjective reaction to sense experience. This is supported by the similes which indicate that the situation being discussed is not one of being free altogether from the experience, but the getting rid of any reaction to it as soon as it appears.
So it goes like this: the eye comes into contact with a visible object, pleasant sensation arises; pleasant sensation is a thing that is liked; becoming aware of the presence of pleasant sensation, he is aware that it is something that is liked, he remembers the danger in sucha phenomena and because he is aware of the danger it is not possible for liking to develop; unliked, the original sense experiences passes away in accordance with its dependence on the conditions which brought it into being.
[2] Note the similes are sensitive.
[3] Horner: "... he is troubled about it, ashamed of it, loathes it."
N/B: "... he is ashamed, humiliated and disgusted ..."
N/B footnote: "Although the sekha has already entered upon the way to final deliverance, he is still prone to subtle states of liking, aversion, and dull indifference in regard to sense objects. He experiences these, however, as impediments to his progress, and thus becomes ashamed, humiliated, and disgusted by them."
This reflects the difference in interpretation between B/N and Horner and myself. The former consider that the arising of the liked, etc. is already the state I am describing as liking. As above, it is suggested that contact of eye and visible object gives rise to sensation whether in the seeker or the arahant. The sensation is the liked, the reaction to the sensation is liking.
So in the case of the learner, what he is being instructed to do is to see the danger in the presence of that which is liked in its potential for causing in him liking.
The wording in the Pāḷi for the initial situation is the same for these two cases and the case to follow.
[4] The Pāḷi gives no indication that this section is an abbreviated version of an original in which each case was spelled out.
PTS: Psalms of the Early Buddhists II: Psalms of the Brethren, (Mrs) Rhys Davids, trans, pp295
PTS: Dictionary of Pāḷi Proper Names II, G.P. Malalasekera, pp198
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Powers of the Aristocrats
