Majjhima Nikāya II (Further Dialogues of the Buddha, vol. II: suttas 77-152)

If, on questioning himself similarly about the five hindrances, he finds . . . right dispositions. If, on questioning himself similarly about the five 324 CLI. pindapIta-pArisuddhi-sutta. M, iii. 296. factors of attachment, he finds that he has not fathomed them, he must strive to do so. But if he finds that [296] he has done so, he should dwell on in this selfsame joy and bliss, day and night immersed in studious aspiration for right dispositions. If, on questioning himself similarly about the four bases of mindfulness, he finds that he has not developed them, he must strive to do so. But if he finds that he has . . . right dispositions. And the like course should he take with developing the four right efforts, the five faculties, the five forces, the seven factors of enlightenment, the Noble Eightfold Path, [297] and calm and intuition. If, on questioning himself similarly about realizing Understanding and Deliverance, he finds that he has not 'realized them, he must strive to do so. But if he finds that he has done so, then he should dwell on in this selfsame joy and bliss, day and night immersed in studious aspiration for right dispositions.

For, Sariputta, all those recluses or brahmins who have in the past observed purity in collecting alms, have done so by constant review and self-questioning ; and so too it shall always be in days to come, as it is to-day. Therefore, Sariputta, you must study by constant review to observe purity in collecting alms. Thus spoke the Lord. Glad at heart, the reverend Sariputta rejoiced in what the Lord had said.

[298] Thus have I heard. Once when the Lord was staying at Kajangala in the Mukhelu grove, the young brahmin Uttara, a pupil of the brahmin Parasariya, came to the Lord and after exchange of civil greetings took his seat to one side. As he sat there, the Lord asked whether the brahmin Parasariya taught his disciples the development of faculties. M. ill. 299. CULTURE OF FACULTIES. 325 Yes, he does, Gotama. And what is his teaching on this matter ? • It is when the man neither sees forms with his eyes nor hears sounds with his ear. On that showing, Uttara, the blind and the deaf have developed their faculties, — according to the brahmin Parasariya. For a blind man can see no forms nor can a deaf man hear sounds. At these words Uttara sat silent and upset, with his shoulders hunched up and his eyes downcast, much exercised in mind but finding no words to utter. Seeing the state the young brahmin was in, the Lord observed to Ananda that there was a difference between the development of the faculties as taught by the brahmin Parasariya and the consummate development of the Rule of the Noble.

Now, Lord, is the time; now, Blessed One, is the time for the Lord to teach [299] the consummate development of the faculties according to the Rule of the Noble. Well then, Ananda, listen and pay attention ; and I will speak. Yes, sir, said Ananda in assent ; and the Lord began : — How does the consummate development of the faculties come about in the rule of the Noble? — Take the case of an Almsman in whom, as he sees a given form, there arises a something agreeable or disagreeable or neither. Recognizing the fact, he bethinks him that this something which arose in him arose because of something compounded and material, but that the good and excellent thing is poised indifference. So the something agreeable, or disagreeable, or neutral is stilled, and poised, indifference is established. It is just like a man with eyes to see who, having opened his eyes, then closes them, or who, having closed his eyes, then opens them again. Just with the same speed and swiftness and ease, indifference is established, and the something agreeable — or disagreeable * — or neutral — is laid to rest. This is called the consummate development of the faculties in the Rule of

the Noble, with reference to the forms which the eye sees. Further, as the Almsman hears a sound, there arises* in him a something agreeable or . . . indifference is established. Just as a strong man can snap his fingers with ease, so, with the same speed . . . the Rule of the Noble, with reference to the sounds the ear hears. Further, as the Almsman smells an odour, there arises in him a something — agreeable . . . indifference is established. Just as [300] on an upstanding lotusleaf, as yet unfurled, drops of water come about it but, finding no resting-place, glide off, so, with the same speed . . . the Rule of the Noble, with reference to the odours the nose smells. Further, as the Almsman with his tongue' tastes a savour, there arises in him . . . indifference is established. Just as a strong man, with a fleck of mucus collected on his tongue-tip, can with ease spit it out, so with the same speed . . . Noble, with reference to the savours the tongue tastes. Further, as the Almsman with his body touches a tangible thing, there arises in him . . . indifference is established. Just as a strong man can stretch out his retracted arm or retract his outstretched arm, so with the same speed . . . N oble, with reference to tangible things which the body touches.

Further, as the Almsman with his mind cognizes a mental object, there arises in him . . . indifference is established. Just as a man might let two or three drops of water fall on a red-hot sheet of iron, and then, slow though the fall of those water-drops, they speedily shrivel up and disappear, — so with the same speed . . . Noble, with reference to mental objects which the mind cognizes. Thus, Ananda, does the consummate development of the faculties come about in the Rule of the Noble. How now does the Almsman who is still under training come to enter the true path ? — Take the case of an Almsman in whom, as he sees a given form — or hears a sound etc.—, there arises a something — agree- able, or disagreeable, or neither — and on its arising he is filled with loathing and abhorrence and disgust. — . [801] This is how he comes to enter the true path. Lastly, how comes about the Noble development of faculties Take the case of an Almsman in whom) as he sees a given form — or hears a sound etc. — , there arises a something — agreeable, or disagreeable, or neither. Should his desire be to live without consciousness of the loathsomeness of the loathsome, without that consciousness he lives. Should his desire be to live with consciousness of the loathsomeness of the loathsome, with that consciousness he lives.

Should his desire be to live without consciousness of the loathsomeness alike of the loathsome and the unloathsome, without that consciousness he lives. Should his desire be to live with consciousness of the loathsomeness alike of the unloathsome and the loathsome, with that consciousness he lives. Should his desire be to be quit and rid of both the loathsome and the unloathsome [802] and to live in poised indifference, mindful and alive to everything, — then in poised indifference he lives, mindful and alive to everything. — That is how the Noble come to developed faculties.

Thus, Ananda, I have taught the consummate development of the faculties in the Rule of the Noble ; I have taught how the Almsman under training comes to enter the true path ; I have taught how there comes the Noble development of faculties. All that a fond and compassionate teacher can do for his disciples out of his compassion for them, — all that have I done for you. Here, Ananda, are trees to sit under ; here are the abodes of solitude. Ponder deeply and never flag; lay not up remorse for yourselves hereafter ; — this is my exhortation to you. Thus spoke the Lord. Glad at heart, the reverend Ananda rejoiced in what the Lord had said.