The Middle Length Discourses 152
The Development of the indriyas
Thus have I heard—
at one time, the Bhagavā was dwelling at Gajaṅgalā, in Suveḷu Wood.
Then the brahmin student Uttara, a pupil of Pārāsiviya, approached the Bhagavā; having approached, he exchanged greetings with the Bhagavā.
When this courteous and memorable conversation was finished, he sat down to one side. The Bhagavā said this to the brahmin student Uttara, Pārāsiviya's pupil, as he was sitting to one side:
"Uttara, does the brahmin Pārāsiviya teach his disciples the development of the indriyas?"
"He does, Master Gotama; the brahmin Pārāsiviya teaches his disciples the development of the indriyas."
"But in what way, Uttara, does the brahmin Pārāsiviya teach his disciples the development of the indriyas?"
"Here, Master Gotama, one does not see form [rūpaṁ] with the eye, and does not hear sound with the ear—
in this way, Master Gotama, the brahmin Pārāsiviya teaches his disciples the development of the indriyas."
"If this is so, Uttara, then one who is blind will have developed indriyas, and one who is deaf will have developed indriyas,
according to the brahmin Pārāsiviya's statement.
For one who is blind, Uttara, does not see form [rūpaṁ] with the eye, and one who is deaf does not hear sound with the ear."
When this was said, the brahmin student Uttara, Pārāsiviya's pupil, sat silent, embarrassed, shoulders drooping, head down, brooding, at a loss for words.
Then, knowing that the brahmin student Uttara, Pārāsiviya's pupil, was silent, embarrassed, shoulders drooping, head down, brooding, at a loss for words, the Bhagavā addressed venerable Ānanda:
"Ānanda, the brahmin Pārāsiviya teaches his disciples the development of the indriyas in one way, but the unsurpassed development of the indriyas in the noble one's vinaya is otherwise."
"This is the time, Bhagavā; this is the time, Well-Gone One,
for the Bhagavā to teach the unsurpassed development of the indriyas in the noble one's vinaya. Having heard it from the Bhagavā, the bhikkhus will remember it."
"Then listen, Ānanda, attend carefully; I will speak."
"Yes, bhante," venerable Ānanda replied to the Bhagavā.
The Bhagavā said this:
"And how, Ānanda, is there the unsurpassed development of the indriyas in the noble one's vinaya?
Here, Ānanda, when a bhikkhu has seen form [rūpaṁ] with the eye, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
He understands thus:
'This pleasant has arisen in me; the unpleasant has arisen; the pleasant-and-unpleasant has arisen.
And that is saṅkhata, coarse, paṭiccasamuppāda'ed [paṭiccasamuppannaṁ].
This is peaceful, this is excellent, namely—
upekkhā.'
That pleasant that has arisen in him, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases;
upekkhā becomes established.
Just as, Ānanda, a man with sight might open his eyes after closing them, or close his eyes after opening them;
so too, Ānanda, for anyone in whom, so quickly, so swiftly, so easily, the pleasant that has arisen, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases, and upekkhā becomes established—
this is called, Ānanda, the unsurpassed development of the indriyas in the noble one's vinaya regarding forms [rūpesu] knowable by the eye.
Again, Ānanda, when a bhikkhu has heard sound with the ear, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
He understands thus:
'This pleasant has arisen in me; the unpleasant has arisen; the pleasant-and-unpleasant has arisen.
And that is saṅkhata, coarse, paṭiccasamuppāda'ed [paṭiccasamuppannaṁ].
This is peaceful, this is excellent, namely—
upekkhā.'
That pleasant that has arisen in him, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases;
upekkhā becomes established.
Just as, Ānanda, a strong man might snap his fingers with little difficulty;
so too, Ānanda, for anyone in whom, so quickly, so swiftly, so easily, the pleasant that has arisen, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases, and upekkhā becomes established—
this is called, Ānanda, the unsurpassed development of the indriyas in the noble one's vinaya regarding sounds knowable by the ear.
Again, Ānanda, when a bhikkhu has smelled an odor with the nose, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
He understands thus:
'This pleasant has arisen in me; the unpleasant has arisen; the pleasant-and-unpleasant has arisen.
And that is saṅkhata, coarse, paṭiccasamuppāda'ed [paṭiccasamuppannaṁ].
This is peaceful, this is excellent, namely—
upekkhā.'
That pleasant that has arisen in him, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases;
upekkhā becomes established.
Just as, Ānanda, drops of water roll off a slightly sloping lotus leaf and do not remain;
so too, Ānanda, for anyone in whom, so quickly, so swiftly, so easily, the pleasant that has arisen, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases, and upekkhā becomes established—
this is called, Ānanda, the unsurpassed development of the indriyas in the noble one's vinaya regarding odors knowable by the nose.
Again, Ānanda, when a bhikkhu has tasted a flavor with the tongue, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
He understands thus:
'This pleasant has arisen in me; the unpleasant has arisen; the pleasant-and-unpleasant has arisen.
And that is saṅkhata, coarse, paṭiccasamuppāda'ed [paṭiccasamuppannaṁ].
This is peaceful, this is excellent, namely—
upekkhā.'
That pleasant that has arisen in him, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases;
upekkhā becomes established.
Just as, Ānanda, a strong man might gather a lump of saliva on the tip of his tongue and spit it out with little difficulty;
so too, Ānanda, for anyone in whom, so quickly, so swiftly, so easily, the pleasant that has arisen, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases, and upekkhā becomes established—
this is called, Ānanda, the unsurpassed development of the indriyas in the noble one's vinaya regarding flavors knowable by the tongue.
Again, Ānanda, when a bhikkhu has felt a tangible with the body, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
He understands thus:
'This pleasant has arisen in me; the unpleasant has arisen; the pleasant-and-unpleasant has arisen.
And that is saṅkhata, coarse, paṭiccasamuppāda'ed [paṭiccasamuppannaṁ].
This is peaceful, this is excellent, namely—
upekkhā.'
That pleasant that has arisen in him, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases;
upekkhā becomes established.
Just as, Ānanda, a strong man might extend his bent arm or bend his extended arm;
so too, Ānanda, for anyone in whom, so quickly, so swiftly, so easily, the pleasant that has arisen, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases, and upekkhā becomes established—
this is called, Ānanda, the unsurpassed development of the indriyas in the noble one's vinaya regarding tangibles knowable by the body.
Again, Ānanda, when a bhikkhu has cognized a dhamma with the mind, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
He understands thus:
'This pleasant has arisen in me; the unpleasant has arisen; the pleasant-and-unpleasant has arisen.
And that is saṅkhata, coarse, paṭiccasamuppāda'ed [paṭiccasamuppannaṁ].
This is peaceful, this is excellent, namely—
upekkhā.'
That pleasant that has arisen in him, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases;
upekkhā becomes established.
Just as, Ānanda, a strong man might drop two or three drops of water onto an iron pan heated all day.
Slow, Ānanda, is the falling of the drops of water, but they would quickly go to exhaustion and disappearance;
so too, Ānanda, for anyone in whom, so quickly, so swiftly, so easily, the pleasant that has arisen, the unpleasant that has arisen, the pleasant-and-unpleasant that has arisen ceases, and upekkhā becomes established—
this is called, Ānanda, the unsurpassed development of the indriyas in the noble one's vinaya regarding dhammas knowable by the mind.
In this way, Ānanda, there is the unsurpassed development of the indriyas in the noble one's vinaya.
And how, Ānanda, is one a trainee on the path?
Here, Ānanda, when a bhikkhu has seen form [rūpaṁ] with the eye, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
He is troubled, ashamed, and disgusted by that pleasant that has arisen, by that unpleasant that has arisen, by that pleasant-and-unpleasant that has arisen.
Having heard sound with the ear …
having smelled an odor with the nose …
having tasted a flavor with the tongue …
having felt a tangible with the body …
having cognized a dhamma with the mind, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
He is troubled, ashamed, and disgusted by that pleasant that has arisen, by that unpleasant that has arisen, by that pleasant-and-unpleasant that has arisen.
In this way, Ānanda, one is a trainee on the path.
And how, Ānanda, is one noble, with developed indriyas?
Here, Ānanda, when a bhikkhu has seen form [rūpaṁ] with the eye, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
If he wishes, 'May I dwell perceiving the not-repulsive in the repulsive,' he dwells there perceiving the not-repulsive.
If he wishes, 'May I dwell perceiving the repulsive in the not-repulsive,' he dwells there perceiving the repulsive.
If he wishes, 'May I dwell perceiving the not-repulsive in the repulsive and the not-repulsive,' he dwells there perceiving the not-repulsive.
If he wishes, 'May I dwell perceiving the repulsive in the not-repulsive and the repulsive,' he dwells there perceiving the repulsive.
If he wishes, 'Having avoided both the repulsive and the not-repulsive, may I dwell with upekkhā, with sati and clear comprehension [sampajāno],' he dwells there with upekkhā, with sati and clear comprehension [sampajāno].
Again, Ānanda, when a bhikkhu has heard sound with the ear …
having smelled an odor with the nose …
having tasted a flavor with the tongue …
having felt a tangible with the body …
having cognized a dhamma with the mind, the pleasant arises, the unpleasant arises, the pleasant-and-unpleasant arises.
If he wishes, 'May I dwell perceiving the not-repulsive in the repulsive,' he dwells there perceiving the not-repulsive.
If he wishes, 'May I dwell perceiving the repulsive in the not-repulsive,' he dwells there perceiving the repulsive.
If he wishes, 'May I dwell perceiving the not-repulsive in the repulsive and the not-repulsive,' he dwells there perceiving the not-repulsive.
If he wishes, 'May I dwell perceiving the repulsive in the not-repulsive and the repulsive,' he dwells there perceiving the repulsive.
If he wishes, 'Having avoided both the repulsive and the not-repulsive, may I dwell with upekkhā, with sati and clear comprehension [sampajāno],' he dwells there with upekkhā, with sati and clear comprehension [sampajāno].
In this way, Ānanda, one is noble, with developed indriyas.
Thus, Ānanda, I have taught the unsurpassed development of the indriyas in the noble one's vinaya; I have taught the trainee on the path; I have taught the noble one with developed indriyas.
What, Ānanda, should be done by a teacher seeking the welfare of his disciples, compassionate out of compassion, that I have done for you.
Here, Ānanda, are tree roots; here are empty huts. Meditate [jhāyatha], Ānanda, do not be negligent, do not later become remorseful. This is our instruction to you."
This is what the Bhagavā said.
Satisfied, venerable Ānanda delighted in the Bhagavā's statement.
The Development of the indriyas is finished, the tenth.
The Chapter on the Dimension of the Six Senses [Saḷāyatana] is finished, the fifth.
The summary of this:
Anāthapiṇḍika and Channa,
Puṇṇa, Nandaka, and Rāhula;
The Six Sixes, The Dimension of the Six Senses,
Nagaravinda, and Purification;
and also The Development of the indriyas—
this is the fifth chapter, the Chapter on Advice.
This is the summary of the chapters:
Devadaha and One by One,
Emptiness and Analysis;
and The Dimension of the Six Senses—these chapters
stand in the Final Fifty.
The Final Fifty is complete.
Adorned with three fifties, the whole
Middle Length Discourses is complete.