The Repulsive and the Unrepulsive

AN 5:144 The Repulsive and the Unrepulsive

Translated from the Pali by Nyanaponika Thera and Bhikkhu Bodhi

In the Tikandaki Grove near Saketa, the Blessed One said:

“Monks, it is good for a monk:

(1) to abide from time to time perceiving the repulsive in the unrepulsive;

(2) to abide from time to time perceiving the unrepulsive in the repulsive;

(3) to abide from time to time perceiving the repulsive in the unrepulsive as well as in the repulsive;

(4) to abide from time to time perceiving the unrepulsive in the repulsive as well as in the unrepulsive;

(5) to reject both the repulsive and the unrepulsive and to abide in equanimity, mindful and clearly comprehending.

(1) “But for what reason should a monk abide perceiving the repulsive in the unrepulsive? (He should do so with the thought:) ’May no lust arise in me for lust-inducing objects!’

(2) “And for what reason should he abide perceiving the unrepulsive in the repulsive? (He should do so with the thought:) ’May no hatred arise in me towards hate-inducing objects!’

(3) “And for what reason should he abide perceiving the repulsive in the unrepulsive as well as in the repulsive? (He should do so with the thought:) ’May no lust arise in me for lust-inducing objects, and may no hatred arise in me towards hate-inducing objects!’

(4) “And for what reason should he abide perceiving the unrepulsive in the repulsive as well as in the unrepulsive? (He should do so with the thought:) ’May no hatred arise in me towards hate-inducing objects, and may no lust arise in me for lust-inducing objects!’

(5) “And for what reason should he reject both the repulsive and the unrepulsive and abide in equanimity, mindful and clearly comprehending? (He should do so with the thought:) ’In any situation, anywhere and to any extent, may lust never arise in me for lust-inducing objects, nor hatred towards hate-inducing objects, nor delusion towards objects liable to cause delusion!’“

Note:

The “unrepulsive” may refer to persons or things that are either attractive or indifferent. Patis II 212–13 explains tone five modes of perception thus: (1) In the case of an agreeable object, one either permeates it with (the meditative thought of) foulness or views it as impermanent. (2) In the case of a disagreeable object, one either pervades it with loving-kindness or views it as impersonal elements. (3) One permeates both agreeable and disagreeable objects with the thought of foulness and views them as impermanent; thus one perceives both as repulsive. (4) One pervades both disagreeable and agreeable objects with loving-kindness or views them as (impersonal) elements; thus one perceives both as unrepulsive. (5) Having seen a form with his eyes … cognized a mind-object with the mind, one is neither glad nor sad but abides in equanimity, mindful and clearly comprehending; thus one avoids both the repulsive and the unrepulsive aspect. A-a says that this last item is “six-factored equanimity, similar to, though not identical with, that possessed by the arahat.”