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“That is how there is the supreme development of the faculties in the Noble One’s Discipline.

10. “And how, Ānanda, is one a disciple in higher training, one who has entered upon the way? Here, Ānanda, when a bhikkhu sees a form with the eye…[301] hears a sound with the ear…smells an odour with the nose…tastes a flavour with the tongue…touches a tangible with the body…cognizes a mind-object with the mind, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable; he is repelled, humiliated, and disgusted by the agreeable that arose, by the disagreeable that arose, and by the both agreeable and disagreeable that arose.1357 That is how one is a disciple in higher training, one who has entered upon the way.

11–16. “And how, Ānanda, is one a noble one with developed faculties?1358 Here, Ānanda, when a bhikkhu sees a form with the eye…hears a sound with the ear…smells an odour with the nose…tastes a flavour with the tongue…touches a tangible with the body…cognizes a mind-object with the mind, there arises in him what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.1359 If he should wish: ‘May I abide perceiving the unrepulsive in the repulsive,’ he abides perceiving the unrepulsive in the repulsive. If he should wish: ‘May I abide perceiving the repulsive in the unrepulsive, ’ he abides perceiving the repulsive in the unrepulsive. If he should wish: ‘May I abide perceiving the unrepulsive in the repulsive and the unrepulsive,’ he abides perceiving the unrepulsive in that. If he should wish: ‘May I abide perceiving the repulsive in the unrepulsive and the repulsive,’ he abides perceiving the repulsive in that. If he should wish: ‘May I, avoiding both the repulsive and unrepulsive, [302] abide in equanimity, mindful and fully aware,’ he abides in equanimity towards that, mindful and fully aware.1360 That is how one is a noble one with developed faculties.

17. “So, Ānanda, the supreme development of the faculties in the Noble One’s Discipline has been taught by me, the disciple in higher training who has entered upon the way has been taught by me, and the noble one with developed faculties has been taught by me.

18. “What should be done for his disciples out of compassion by a Teacher who seeks their welfare and has compassion for them, that I have done for you, Ānanda. There are these roots of trees, these empty huts. Meditate, Ānanda, do not delay, or else you will regret it later. This is our instruction to you.”

That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.

Bibliography

List of Abbreviations

Notes

Pali-English Glossary

Indexes

Bibliography

A. PALI TEXTS

The Majjhima Nikāya. 3 vols. Vol. 1 edited by V. Trenckner; Vols. 2 and 3 edited by Robert Chalmers. First published 1888–99. Reprint. London: Pali Text Society, 1977–79. Roman-script edition.

The Majjhima Nikāya. 3 vols. Rangoon: Buddhasāsana Samiti, 1954. Burmese-script edition published in connection with the Sixth Buddhist Council held in Burma, 1954–56.

The Majjhima Nikāya. 3 vols. Sri Lanka: Lanka Buddha Mandalaya, 1964–74. Sinhala-script edition published in the Buddha Jayanti Tripitaka Series; Sinhala translation on facing pages.

Majjhima Nikāya Aṭṭhakathā (Papañcasūdanı̄). 4 vols. Rangoon: Buddhasāsana Samiti, 1957. Burmese-script edition of Ācariya Buddhaghosa’s commentary to the Majjhima Nikāya.

Majjhima Nikāya Ṭı̄kā. 3 vols. Rangoon: Buddhasāsana Samiti, 1961. Burmese-script edition of Ācariya Dhammapāla’s subcommentary to the Majjhima Nikāya.

B. TRANSLATIONS AND STUDIES

Basham, A.L. History and Doctrines of the Ājı̄vikas. 1951. Reprint. Delhi: Motilal Banarsidass, 1981. Study of a philosophical school to which several of the Buddha’s contemporary rivals belonged.

Bodhi, Bhikkhu, trans. The Discourse on the