Note: the original context may be more user-friendly
bhāvanā: cultivation by the mind, mental development, meditation – lit: calling into existence, producing.
Perhaps the closest we can get to a definition of the word, or at least what the concept entails, is a depiction of what the expression ‘the effort of/for development’ (bhāvanā·ppadhāna) practically means, as given in the Padhāna Sutta:
“katamañca, bhikkhave, bhāvanāppadhānaṃ? idha, bhikkhave, bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.
And what, bhikkhus, is the effort for development? Here, bhikkhus, a bhikkhu generates desire, exerts himself, arouses energy, exerts his mind and strives for the arising of unarisen skillful mental states. This is called, bhikkhus, the effort for development.
Other suttas also provide definitions of bhāvanā·bala (the power of development). One of those refers to a set of qualities that are often cited alongside bhāvanā, the seven bojjhaṅgas:
“katamañca, bhikkhave, bhāvanābalaṃ? idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ… pītisambojjhaṅgaṃ… passaddhisambojjhaṅgaṃ… samādhisambojjhaṅgaṃ… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ. idaṃ vuccati, bhikkhave, bhāvanābalaṃ.
And what, bhikkhus, is the power of development? Here, bhikkhus, a bhikkhu cultivates the enlightenment factor of mindfulness, that is based on seclusion, dispassion, cessation, maturing in release, he cultivates the enlightenment factor of discrimination of phenomena… energy… exaltation… tranquility… concentration… equanimity, that is based on seclusion, dispassion, cessation, maturing in release. This, bhikkhus, is called the power of development.
The development of bojjhaṅgas is also cited in a description of how āsavas are abandoned by developing (āsavā bhāvanā pahātabbā), at MN 2. Another definition of bhāvanā·bala (the power of development) is given in the following sutta:
“katamañca, bhikkhave, bhāvanābalaṃ? idha, bhikkhave, bhikkhu… paṭhamaṃ jhānaṃ upasampajja viharati… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. idaṃ vuccati, bhikkhave, bhāvanābalaṃ.
And what, bhikkhus, is the power of development? Here, bhikkhus, a bhikkhu… enters and dwells in the first jhana… the second jhana… the third jhana… the fourth jhana. This, bhikkhus, is called the power of development.
We also find in the suttas lists of what appears to be synonyms for bhāvanā. The related verb bhāveti is very often juxtaposed with bahulī·karoti (lit: ‘to make much of’, i.e. to practice frequently, repeatedly, seriously). AN 5.57 and MN 95 also juxtapose respectively āsevati (to frequent, visit; to practise, pursue, indulge, enjoy) and the related substantive āsevanā. At AN 9.35, the verb svādhiṭṭhitaṃ adhiṭṭhāti (to undertake in a well undertaken way; ven. Thanissaro: ‘establishes himself firmly in it’; ven. Bodhi: ‘focuses on it well’) is also juxtaposed to bhāveti and the above two verbs. Some suttas (e.g. AN 8.1) also sometimes juxtapose the past participles yānī·kata (lit: ‘made a vehicle’), vatthu·kata (lit: ‘made the ground/basis’), anuṭṭhita (lit: ‘stood along’, i.e. ‘carried out’), paricita (gathered, accumulated, increased; or scrutinized, acquainted with, constantly practised; ven. Bodhi translates consolidated), su·samāraddha (well undertaken).
An apparent antonym to bhāvanā is pahāna (abandoning):
kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti.
having abandoned bodily misconduct, a bhikkhu develops good bodily conduct; having abandoned verbal misconduct, he develops good verbal conduct; having abandoned mental misconduct, he develops good mental conduct.
The traditional treatment of the term sometimes consists in analyzing it in two categories: samatha·bhāvanā and vipassana·bhāvanā. Although these exact compound words never actually occur in the suttas, we do find the following statement in a number of them:
katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? samatho ca vipassanā ca. ime, bhikkhave, dhammā abhiññā bhāvetabbā.
And what mental states are to be developed by direct knowledge? Tranquility and Insight. These, bhikkhus, are the mental states that are to be developed by direct knowledge.
The practice of samatha and vipassana also appears as a duty for a monk in the Piṇḍapātapārisuddhi Sutta:
“puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ: ‘bhāvitā nu kho me samatho ca vipassanā cā’ti? sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti: ‘abhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā samathavipassanānaṃ bhāvanāya vāyamitabbaṃ.
Moreover, Sariputta, a bhikkhu should consider: ‘Are Tranquility and Insight developed in me? If, Sariputta, a bhikkhu examining [himself] knows thus: ‘Tranquility and Insight are not developed in me’, then that bhikkhu should make an effort to develop Tranquility and Insight.
sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti: ‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.
But if, Sariputta, a bhikkhu examining [himself] knows thus: ‘Tranquility and Insight are not developed in me’, then that bhikkhu should remain with that serene joy & exaltation, training day & night in advantageous mental states.
It is also explained at AN 2.31 that samatha leads to the bhavana of citta, which in turns leads to abandoning rāga, while vipassana leads to the bhavana of paññā, which in turns leads to abandoning avijjā. SN 43.2 explains that they lead to the destruction of the three akusala·mūlas, and MN 73 shows in detail that they lead to the six abhiññā and arahatta. In AN 4.170, ven. Ananda explains that everyone who declares to him having become an arahant has achieved so by practicing both samatha and vipassana in one of four ways.
However, as the Upaka Sutta makes it clear, what is said ‘to be developed’ (bhāvetabba) is not at all restricted to samatha·bhāvanā and vipassana·bhāvanā, but includes at large whatever is kusala:
itipidaṃ kusalaṃ bhāvetabba
That which is wholesome should be developed
That being said, when only one category of phenomena is mentioned as to be developed, it is often the 7 bojjhaṅgas, as we have seen above at AN 2.12 and MN 2, or sometimes kāyagatāsati:
“Yassa kassaci, bhikkhave, mahāsamuddo cetasā phuṭo antogadhā tassa kunnadiyo yā kāci samuddaṅgamā; evamevaṃ, bhikkhave, yassa kassaci kāyagatā sati bhāvitā bahulīkatā antogadhā tassa kusalā dhammā ye keci vijjābhāgiyā”ti.
“Mendicants, anyone who brings into their mind the great ocean includes all of the streams that run into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.”
Some suttas mention development in body and in mind. Some suttas, such as the Loṇakapalla Sutta, even add development in virtue (sīla) and wisdom (paññā):
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī.
There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the immeasurable.
The Mahā Saccaka Sutta provides explanations as to what development in body and mind may mean:
“kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. so sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. tassa sā sukhā vedanā nirujjhati. sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. so dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.
“How, Aggivessana, is one undeveloped in body and undeveloped in mind? Here, Aggivessana, pleasant feeling arises in an untaught ordinary person. Touched by that pleasant feeling, he lusts after pleasure and continues to lust after pleasure. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. When that pleasant feeling has arisen in him, it invades his mind and remains because body is not developed. And when that painful feeling has arisen in him, it invades his mind and remains because mind is not developed. Anyone in whom, in this double manner, arisen pleasant feeling invades his mind and remains because body is not developed, and arisen painful feeling invades his mind and remains because mind is not developed, is thus undeveloped in body because mind is not developed, is thus undeveloped in body and undeveloped in mind.
“kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. so sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. tassa sā sukhā vedanā nirujjhati. sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. so dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.
“And how, Aggivessana, is one developed in body and developed in mind? Here, Aggivessana, pleasant feeling arises in a well-taught noble disciple. Touched by that pleasant feeling, he does not lust after pleasure or continue to lust after pleasure. That pleasant feeling of his ceases. With the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, he does not sorrow, grieve, and lament, he does not weep beating his breast and become distraught. When that pleasant feeling has arisen in him, it does not invade his mind and remain because body is developed. And when that painful feeling has arisen in him, it does not invade his mind and remain because mind is developed. Anyone in whom, in this double manner, arisen pleasant feeling does not invade his mind and remain because body is developed, and arisen painful feeling does not invade his mind and remain because mind is developed, is thus developed in body and developed in mind.”
A number of suttas outline what are the consequences of the development of the mind or lack thereof. The Anāgatabhaya Sutta explains how lack of development brings about the corruption and disappearance of the Dhamma:
bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso…
“There will be, in the course of the future, monks undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment. They—being undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment—will give full ordination to others and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in body… virtue… mind… discernment. They—being undeveloped in body… virtue… mind… discernment—will give full ordination to still others and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in body… virtue… mind… discernment. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma…
“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti. tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti. tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso…
“And again, there will be in the course of the future monks undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment. They—being undeveloped in body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment—will take on others as students and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in body… virtue… mind… discernment. They—being undeveloped in body… virtue… mind… discernment—will take on still others as students and will not be able to discipline them in heightened virtue, heightened mind, heightened discernment. These too will then be undeveloped in body… virtue… mind… discernment. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma…
“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṃ vedallakathaṃ kathentā kaṇhadhammaṃ okkamamānā na bujjhissanti. iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso…
“And again, there will be in the course of the future monks undeveloped in body… virtue… mind… discernment. They—being undeveloped in body… virtue… mind… discernment—when giving a talk on higher Dhamma or a talk composed of questions and answers, will fall into dark mental states without being aware of it. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma…
“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṃ odahissanti, na aññā cittaṃ upaṭṭhapessanti, na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhapessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso…
“And again, there will be in the course of the future monks undeveloped in body… virtue… mind… discernment. They—being undeveloped in body… virtue… mind… discernment—will not listen when discourses that are words of the Tathagata—deep, profound, transcendent, connected with the Void—are being recited. They will not lend ear, will not set their hearts on knowing them, will not regard these teachings as worth grasping or mastering. But they will listen when discourses that are literary works—the works of poets, elegant in sound, elegant in rhetoric, the work of outsiders, words of disciples—are recited. They will lend ear and set their hearts on knowing them. They will regard these teachings as worth grasping and mastering. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma…
“puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjissati. sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso.
“And again, there will be in the course of the future monks undeveloped in body… virtue… mind… discernment. They—being undeveloped in body… virtue… mind… discernment—will become elders living in luxury, lethargic, foremost in falling back, shirking the duties of solitude. They will not make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. They will become an example for later generations, who will become luxurious in their living, lethargic, foremost in falling back, shirking the duties of solitude, and who will not make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. Thus from corrupt Dhamma comes corrupt discipline; from corrupt discipline, corrupt Dhamma.
The Loṇakapalla Sutta explains what difference development makes for the future results of actions:
“kathaṃrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti? idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
What kind of person does a trivial bad deed, but it lands them in hell? A person who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering. That kind of person does a trivial bad deed, but it lands them in hell.
“kathaṃrūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nā’ṇupi khāyati, kiṃ bahudeva? idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. evarūpassa, bhikkhave, puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.
What kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot? A person who has developed their physical endurance, ethics, mind, and wisdom. They’re not small-minded, but are big-hearted, living without limits. That kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.
The Bhāvanā Sutta compares the results of lack of development to the case where a hen does not take care of her eggs, and development to the case where a hen does.
“bhāvanaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. taṃ kissa hetu? ‘abhāvitattā’tissa vacanīyaṃ. kissa abhāvitattā? catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.
“Mendicants, when a mendicant is not committed to development, they might wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? It’s because they’re undeveloped. Undeveloped in what? 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.
“seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya: ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. taṃ kissa hetu? tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. evamevaṃ kho, bhikkhave, bhāvanaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. taṃ kissa hetu? ‘abhāvitattā’tissa vacanīyaṃ. kissa abhāvitattā? catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa
Suppose there was a chicken with eight or ten or twelve eggs. But she had not properly sat on them to keep them warm and incubated. Even if that chicken might wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ Still they can’t break out and hatch safely. Why is that? Because she has not properly sat on them to keep them warm and incubated. In the same way, when a mendicant is not committed to development, they might wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? It’s because they’re undeveloped. Undeveloped in what? 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.
“bhāvanaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. taṃ kissa hetu? ‘bhāvitattā’tissa vacanīyaṃ. kissa bhāvitattā? catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.
When a mendicant is committed to development, they might not wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? It’s because they’re developed. Developed in what? 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.
“seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya: ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. taṃ kissa hetu? tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya: ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. taṃ kissa hetu? ‘bhāvitattā’tissa vacanīyaṃ. kissa bhāvitattā? catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.
Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ But still they can break out and hatch safely. Why is that? Because she properly sat on them to keep them warm and incubated. In the same way, when a mendicant is committed to development, they might not wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? It’s because they’re developed. Developed in what? 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.
The Akammaniya Vagga explains that an undeveloped mind is unwieldy, harmful, brings suffering, whereas a developed one is workable, beneficial, and brings happiness.
Between AN 1.394 and AN 1.574, it is said about a bhikkhu who develops any of the 181 practices mentioned that he ‘is called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.’ (arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’).