10.
The Discourse on the Development of the Sense Faculties
453.
Thus have I heard -
On one occasion the Blessed One was dwelling at Gajaṅgalā in the Suveḷu grove.
Then the young man Uttara, a disciple of Pārāsiviya, approached the Blessed One;
having approached, he exchanged friendly greetings with the Blessed One.
Having concluded the pleasant and memorable talk, he sat down to one side.
To the young man Uttara, a pupil of Pārāsiviya, seated to one side, the Blessed One said this:
"Does the brahmin Pārāsiviya teach the development of the faculties to his disciples, Uttara?"
"He does teach the development of the faculties to his disciples, Master Gotama."
"But in what way, Uttara, does the brahmin Pārāsiviya teach the development of the faculties to his disciples?"
"Here, Master Gotama, one does not see forms with the eye, one does not hear sounds with the ear -
thus indeed, Master Gotama, the brahmin Pārāsiviya teaches the development of the faculties to his disciples."
"This being so, Uttara, a blind person will be one with developed faculties, a deaf person will be one with developed faculties;
according to the words of the brahmin Pārāsiviya.
For a blind person, Uttara, does not see forms with the eye, a deaf person does not hear sounds with the ear."
When this was said, the young man Uttara, a disciple of Pārāsiviya, sat silent, downcast, with drooping shoulders, face cast down, brooding, without response.
Then the Blessed One, having understood that the young man Uttara, a pupil of Pārāsiviya, had become silent, downcast, with drooping shoulders, with face cast down, pondering, bewildered, addressed the Venerable Ānanda - "In one way, Ānanda, the brahmin Pārāsiviya teaches the development of the faculties to his disciples, but in another way, Ānanda, in the Noble One's discipline there is the unsurpassed development of the faculties." "This is the time, Blessed One; this is the time, Fortunate One, that the Blessed One would teach the unsurpassed development of the faculties in the Noble One's discipline. Having heard from the Blessed One, the monks will remember it." "Then, Ānanda, listen, pay close attention; I will speak." "Yes, venerable sir," the Venerable Ānanda assented to the Blessed One. The Blessed One said this:
454.
"And how, Ānanda, is there the unsurpassed development of the faculties in the Noble One's discipline?
Here, Ānanda, for a monk, having seen a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He thus understands:
'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable.
And that is conditioned, gross, dependently arisen.
This is peaceful, this is sublime, that is to say -
equanimity.'
For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases;
equanimity becomes established.
Just as, Ānanda, a man with good eyesight, having opened his eyes, might close them, or having closed his eyes, might open them;
so too, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established -
this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding forms cognisable by the eye.
455.
"Furthermore, Ānanda, for a monk, having heard a sound with the ear, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He thus understands:
'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable.
And that is conditioned, gross, dependently arisen.
This is peaceful, this is sublime, that is to say -
equanimity.'
For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases;
equanimity becomes established.
Just as, Ānanda, a strong man would with little difficulty snap his fingers;
so too, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established -
this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding sounds cognisable by the ear.
456.
"Furthermore, Ānanda, for a monk, having smelled an odour with the nose, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He thus understands:
'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable.
And that is conditioned, gross, dependently arisen.
This is peaceful, this is sublime, that is to say -
equanimity.'
For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases;
equanimity becomes established.
Just as, Ānanda, on a slightly sloping lotus leaf, drops of water roll off and do not remain;
so too, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established -
this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding odours cognisable by the nose.
457.
"Furthermore, Ānanda, for a monk, having tasted a flavour with the tongue, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He thus understands:
'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable.
And that is conditioned, gross, dependently arisen.
This is peaceful, this is sublime, that is to say -
equanimity.'
For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases;
equanimity becomes established.
Just as, Ānanda, a strong man, having formed a lump of spittle on the tip of his tongue, would eject it with little difficulty; so too, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established -
this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding flavours cognisable by the tongue.
458.
"Furthermore, Ānanda, for a monk, having touched a tangible object with the body, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He thus understands:
'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable.
And that is conditioned, gross, dependently arisen.
This is peaceful, this is sublime, that is to say -
equanimity.'
For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases;
equanimity becomes established.
Just as, Ānanda, a strong man might extend his bent arm or bend his extended arm;
so too, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established -
this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding tangible objects cognisable by the body.
459.
"Furthermore, Ānanda, for a monk, having cognised a mental object with the mind, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He thus understands:
'There has arisen in me this agreeable, there has arisen disagreeable, there has arisen both agreeable and disagreeable.
And that is conditioned, gross, dependently arisen.
This is peaceful, this is sublime, that is to say -
equanimity.'
For him that arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases;
equanimity becomes established.
Just as, Ānanda, a strong man might let fall two or three drops of water onto an iron cauldron heated all day.
Slow, Ānanda, is the falling of the drops of water, then they would quickly go to utter elimination and exhaustion;
so too, Ānanda, for anyone for whom so quickly, so rapidly, so easily the arisen agreeable, arisen disagreeable, arisen both agreeable and disagreeable ceases, equanimity becomes established -
this, Ānanda, is called the unsurpassed development of the faculties in the Noble One's discipline regarding mental phenomena cognisable by the mind.
Thus indeed, Ānanda, is there the unsurpassed development of the faculties in the Noble One's discipline.
460.
"And how, Ānanda, is a learner one who practises?
Here, Ānanda, for a monk, having seen a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He is troubled, ashamed, and disgusted by that arisen agreeable, by that arisen disagreeable, by that arisen both agreeable and disagreeable.
Having heard a sound with the ear. Etc.
Having smelled an odour with the nose...
Having tasted a flavour with the tongue.
having touched a tangible object with the body...
Having cognised a mental object with the mind, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
He is troubled, ashamed, and disgusted by that arisen agreeable, by that arisen disagreeable, by that arisen both agreeable and disagreeable.
Thus indeed, Ānanda, is a learner one who practises.
461.
"And how, Ānanda, is a noble one with developed faculties?
Here, Ānanda, for a monk, having seen a form with the eye, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
If he wishes -
'May I dwell perceiving the non-repulsive in the repulsive', he dwells there perceiving the non-repulsive.
If he wishes -
'May I dwell perceiving the repulsive in the non-repulsive', he dwells there perceiving the repulsive.
If he wishes -
'May I dwell perceiving the non-repulsive in both the repulsive and the non-repulsive', he dwells there perceiving the non-repulsive.
If he wishes -
'May I dwell perceiving the repulsive in both the non-repulsive and the repulsive', he dwells there perceiving the repulsive.
If he wishes -
'May I, having avoided both the repulsive and the non-repulsive, dwell equanimous, mindful and fully aware', he dwells there equanimous, mindful and fully aware.
462.
"Furthermore, Ānanda, for a monk, having heard a sound with the ear... etc.
Having smelled an odour with the nose.
Having tasted a flavour with the tongue.
having touched a tangible object with the body...
Having cognised a mental object with the mind, there arises what is agreeable, there arises what is disagreeable, there arises what is both agreeable and disagreeable.
If he wishes -
'May I dwell perceiving the non-repulsive in the repulsive', he dwells there perceiving the non-repulsive.
If he wishes -
'May I dwell perceiving the repulsive in the non-repulsive', he dwells there perceiving the repulsive.
If he wishes -
'May I dwell perceiving the non-repulsive in both the repulsive and the non-repulsive', he dwells there perceiving the non-repulsive.
If he wishes -
'May I dwell perceiving the repulsive in both the non-repulsive and the repulsive', he dwells there perceiving the repulsive.
If he wishes -
'May I, having avoided both the repulsive and the non-repulsive, dwell equanimous, mindful and fully aware', he dwells there equanimous, mindful and fully aware.
Thus indeed, Ānanda, is a noble one with developed faculties.
463.
"Thus indeed, Ānanda, the unsurpassed development of the faculties in the Noble One's discipline has been taught by me, the practice of a learner has been taught, the noble one with developed faculties has been taught.
Whatever, Ānanda, is to be done by a Teacher for disciples, seeking their welfare, compassionate, out of compassion, that has been done by me for you.
These, Ānanda, are tree-roots, these are empty houses; meditate, Ānanda, do not be negligent, do not be remorseful afterwards.
This is our instruction to you."
This is what the Blessed One said. Delighted, the Venerable Ānanda rejoiced in what the Blessed One had said.
The Discourse on the Development of the Faculties is concluded as tenth.