SA 282（二八二） 诸根修

Thus have I heard:

At one time the Buddha was staying in the Kalingavana near Rājagṛha.

At that time there was a young man named Uttara, a disciple of Parāśara, who came to where the Buddha was, paid his respects, and then sat to one side.

At that time the World-Honored One said to Uttara, "Does your teacher Parāśara teach you about cultivating the faculties?"

Uttara said, "He has taught me, Gautama!"

The Buddha said to Uttara, "How does your teacher Parāśara teach about cultivating the faculties?"

Uttara said to the Buddha, "My teacher Parāśara says that not seeing forms with the eyes and not hearing sounds with the ears is called cultivating the faculties."

The Buddha said to Uttara, "If it is as your teacher Parāśara says, are the blind cultivating the faculties? Why is that? It is like only the blind do not see forms with the eyes."

At that time, Venerable Ānanda was behind the World-Honored One, holding a fan and fanning the Buddha. Venerable Ānanda said to Uttara, "As Parāśara says, are the deaf cultivating the faculties? Why is that? It is like only the deaf do not hear sounds with the ears."

At that time, the World-Honored One said to Venerable Ānanda, "There is no supreme cultivation of the faculties apart from the noble Dharma and Vinaya."

Ānanda said to the Buddha, "May the World-Honored One please explain the supreme cultivation of the faculties in the noble Dharma and Vinaya for the bhikṣus. Having heard it, the bhikṣus will accept and uphold it."

The Buddha told Ānanda, "Listen carefully and consider it well, I will explain it to you. Through the conditions of the eye and form, eye consciousness arises. Seeing desirable forms, one cultivates the Tathāgata's detachment, right mindfulness, and right wisdom. Through the conditions of the eye and form, eye consciousness arises. Because of the undesirable, one cultivates the Tathāgata's non-detachment, right mindfulness, and right wisdom. Through the conditions of the eye and form, eye consciousness arises. Desirable and undesirable, one cultivates the Tathāgata's detachment and non-detachment, right mindfulness, and right wisdom. Through the conditions of the eye and form, eye consciousness arises. Undesirable and desirable, one cultivates the Tathāgata's non-detachment and detachment, right mindfulness, and right wisdom. Through the conditions of the eye and form, eye consciousness arises. Desirable, undesirable, and neither desirable nor undesirable, one cultivates the Tathāgata's detachment, non-detachment, and equanimous mind, right mindfulness, and right wisdom.

Thus, Ānanda! If one can well tame, well close, well guard, well hold, and well cultivate the mind towards these five phrases, then one has cultivated the supreme faculties with regard to the eye and form. The same is said for the ear, nose, tongue, body, and mind with regard to dharmas. Ānanda! This is called the supreme cultivation of the faculties in the noble Dharma and Vinaya.

Venerable Ānanda said to the Buddha, "World-Honored One! How does the noble Dharma and Vinaya cultivate the faculties of the noble ones?"

The Buddha told Ānanda, "The eye and form give rise to eye consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. The noble disciple truly knows this: 'My eye and form give rise to eye consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. This is quiescence, this is supreme, namely, the relinquishment of both. Having attained that relinquishment, one is free from both aversion and non-aversion. It is like the time it takes for a strong man to snap his fingers. Thus, the eye and form give rise to eye consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. In an instant, it ceases and is extinguished, and one is free from both aversion and non-aversion, and relinquishes.'

Thus, the ear and sound give rise to ear consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. The noble disciple truly knows this: 'My ear consciousness hears sounds, which give rise to the agreeable, the disagreeable, and the agreeable and disagreeable. This is quiescence, this is supreme, namely, the relinquishment of both. Having attained that relinquishment, one is free from both aversion and non-aversion. It is like the time it takes for a strong man to snap his fingers, the sound of which ceases immediately. Thus, the ear and sound give rise to ear consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it ceases and is extinguished. This is relinquishment. Having attained that relinquishment, one is free from both aversion and non-aversion.'

The nose and smell give rise to nose consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. The noble disciple truly knows this: 'The nose and smell give rise to nose consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. This is quiescence, this is supreme, namely, the relinquishment of both. Having attained that relinquishment, one is free from both aversion and non-aversion. It is like a lotus flower, which is not stained by water. Thus, the nose and smell give rise to nose consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it ceases and is extinguished. This is relinquishment. Having attained that relinquishment, one is free from both aversion and non-aversion.'

The tongue and taste give rise to tongue consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. The noble disciple truly knows this: 'The tongue and taste give rise to tongue consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it ceases and is extinguished. This is quiescence, this is supreme, namely, the relinquishment of both. Having attained that relinquishment, one is free from both aversion and non-aversion. It is like the time it takes for a strong man to spit saliva from the tip of his tongue and it is extinguished. Thus, the tongue and taste give rise to tongue consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it ceases and is extinguished. This is relinquishment. Having attained that relinquishment, one is free from both aversion and non-aversion.'

The body and touch give rise to body consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it ceases and is extinguished. The noble disciple truly knows this: 'The body and touch give rise to body consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it ceases and is extinguished. This is quiescence, this is supreme, namely, the relinquishment of both. Having attained that relinquishment, one is free from both aversion and non-aversion. It is like a red-hot iron ball. If a little water is sprinkled on it, it immediately extinguishes. Thus, the body and touch give rise to body consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it ceases and is extinguished. This is relinquishment. Having attained that relinquishment, one is free from both aversion and non-aversion.'

The mind and dharmas give rise to mind consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it quickly ceases and is extinguished. The noble disciple truly knows this: 'The mind and dharmas give rise to mind consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it ceases and is extinguished. This is quiescence, this is supreme, namely, the relinquishment of both. Having attained that relinquishment, one is free from both aversion and non-aversion. It is like a strong man cutting off a palm tree. Thus, the mind and dharmas give rise to mind consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. Having arisen, it ceases and is extinguished. This is relinquishment. Having attained that relinquishment, one is free from both aversion and non-aversion.' Ānanda! This is the noble Dharma and Vinaya, practiced by the noble disciples to cultivate the faculties.

What is the noble Dharma and Vinaya, the noble disciples' practice of the faculties, the noble Dharma and Vinaya, the noble disciples' practice of the faculties, the noble Dharma and Vinaya, the noble disciples' practice of the faculties, the noble Dharma and Vinaya, the noble disciples' practice of the faculties, the noble Dharma and Vinaya, the noble disciples' practice of

The Buddha told Ānanda: "The eye and form give rise to eye consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. The noble disciple feels shame and disgust towards them. The ear, nose, tongue, body, and mind and dharmas give rise to mind consciousness, which gives rise to the agreeable, the disagreeable, and the agreeable and disagreeable. The noble disciple feels shame and disgust towards them. Ānanda! This is called the noble Dharma and Vinaya, the noble disciples' practice of the faculties, the noble Dharma and Vinaya, the noble disciples' practice of the faculties, the noble Dharma and Vinaya, the noble disciples' practice of the faculties, the noble Dharma and Vinaya, the noble disciples' practice of the faculties, the noble Dharma and Vinaya, the noble disciples' practice of

Having spoken this sūtra, the World-Honored One, the Tathāgata, the Arhat, the Perfectly Enlightened One, having spoken this sūtra, the World-Honored One, the Tathāgata, the Arhat, the Perfectly Enlightened One, having spoken this sūtra, the World-Honored One, the Tathāgata, the Arhat