MN 152: Indriya-bhāvanā

152.0 - (brahman Pārāsariya teaching of indriya bhāvana ridiculed )
- 152.0.1 – (if not seeing visible objects and not hearing sounds is indriya bhāvana)
- 152.0.2 – (then blind and deaf have developed faculties)
(Instead of 3 types of vedana following contact, we have 3 mental reactions using manāpa/agreable, disagreable, or both)
152.1 - (1st type: unexcelled development of faculties → upekkha vipassana established immediately)
152.2 - (2nd type: ‘trainee’ = at least a stream enterer)
- 152.2.1 – (horror and disgust correspond to domanassa not ceasing until second jhāna)
152.3 - (3rd type: noble one with developed faculties)
152.4 – (conclusion)
- 152.4.1 – (here is a tree… always practice jhāna)
  - The Middle Discourses is completed.

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

MN 152 Indriyabhāvanāsutta	MN 152 The Development of the Faculties	MN 152 根的培养
Evaṃ me sutaṃ—	So I have heard.	我曾听到过。
ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ viharati suveḷuvane.	At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.	一时，佛陀住在卡占伽拉的竹林中。
Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him.	那时，婆罗门学生乌塔拉，婆罗门帕拉沙里亚的弟子，来到佛陀处，与他互致问候。
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him:	问候和礼貌交谈结束后，他坐在一旁。佛陀对他说：

152.0 – (brahman Pārāsariya teaching of indriya bhāvana ridiculed )

152.0.1 – (if not seeing visible objects and not hearing sounds is indriya bhāvana)
152.0.2 – (then blind and deaf have developed faculties)

“deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti?	“Uttara, does Pārāsariya teach his disciples the development of the faculties?”	“乌塔拉，帕拉沙里亚教导他的弟子们根的培养吗？”
“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti.	“He does, Master Gotama.”	“是的，乔达摩大师。”
“Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti?	“But how does he teach it?”	“但他如何教导呢？”

§0.1 – (if not seeing visible objects and not hearing sounds is indriya bhāvana)

“Idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti—	“Master Gotama, it’s when the eye sees no sight and the ear hears no sound.	“乔达摩大师，就是眼睛看不见任何东西，耳朵听不见任何声音。
evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti.	That’s how Pārāsariya teaches his disciples the development of the faculties.”	帕拉沙里亚就是这样教导他的弟子们根的培养的。”

§0.2 – (then blind and deaf have developed faculties)

“Evaṃ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati;	“In that case, Uttara, a blind person and a deaf person will have developed faculties	“既然如此，乌塔拉，一个盲人和一个聋人，根据帕拉沙里亚的说法，就会有已培养的根。
yathā pārāsiviyassa brāhmaṇassa vacanaṃ.	according to what Pārāsariya says.	因为盲人用眼睛看不见任何东西，聋人用耳朵听不见任何声音。”
Andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī”ti.	For a blind person sees no sight with the eye and a deaf person hears no sound with the ear.”	他说这话时，乌塔拉沉默了，感到尴尬，垂头丧气，沮丧，无话可说。
Evaṃ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When he said this, Uttara sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.

(Instead of 3 types of vedana following contact, we have 3 mental reactions using manāpa/agreable, disagreable, or both)

Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi:	Knowing this, the Buddha addressed Venerable Ānanda:	佛陀知道这一点，便对比丘阿难说：
“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanaṃ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.	“Ānanda, the development of the faculties taught by Pārāsariya is quite different from the supreme development of the faculties in the training of the noble one.”	“阿难，帕拉沙里亚所教导的根的培养，与圣者训练中的至高根的培养完全不同。”
“Etassa, bhagavā, kālo; etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One.	“现在是时候了，世尊！现在是时候了，圣者！
yaṃ bhagavā ariyassa vinaye anuttaraṃ indriyabhāvanaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha teach the supreme development of the faculties in the training of the noble one. The monks will listen and remember it.”	让佛陀教导圣者训练中的至高根的培养吧。比丘们会听闻并记住它。”
“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”	“那么，阿难，仔细听，用心注意，我将说。”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.	“是的，世尊，”阿难回答。
Bhagavā etadavoca:	The Buddha said this:	佛陀如此说：

152.1 – (1st type: unexcelled development of faculties → upekkha vipassana established immediately)

152.1.1 – (eye and forms ↔ simile: how fast strong man can blink)
152.1.2 – (ear and sounds ↔ simile: quickly snapping fingers)
152.1.3 – (nose and smells ↔ simile: drop of water rolling off lotus leaf)
152.1.4 – (tongue and taste ↔ simile: spit saliva out)
152.1.5 – (body and sensations ↔ simile: strong man flex arm muscle)
152.1.6 – (mind and dhamma ↔ simile: water drops fall on to pan heated all day)

“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti?

“And how, Ānanda, is there the supreme development of the faculties in the training of the noble one?

“那么，阿难，圣者训练中的至高根的培养是如何实现的呢？

§1.1 – (eye and forms ↔ simile: how fast strong man can blink)

Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When a monk sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.	当一位比丘用眼睛看见一个景象时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。
So evaṃ pajānāti:	They understand:	他明白：
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.	‘喜欢、不喜欢或既喜欢又不喜欢的情绪已在我心中生起。
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.	那是受条件的、粗糙的、依缘而起的。
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely	但这才是平静和崇高的，即
upekkhā’ti.	equanimous-observation.’	平舍观察。’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,	然后，在他心中生起的喜欢、不喜欢或既喜欢又不喜欢的情绪止息，
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.	平舍观察变得稳定。
Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya;	It’s like how a person with good sight might open their eyes then shut them; or might shut their eyes then open them.	这就像一个视力好的人可以睁开眼睛再闭上；或者闭上眼睛再睁开一样。
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.	如此之快，如此之迅速，如此之容易，任何生起的喜欢、不喜欢或既喜欢又不喜欢的情绪都止息了，平舍观察也变得稳定了。
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.	In the training of the noble one this is called the supreme development of the faculties regarding sights known by the eye.	在圣者的训练中，这被称为对眼所识之色的至高根的培养。

§1.2 – (ear and sounds ↔ simile: quickly snapping fingers)

Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk hears a sound with their ears, liking, disliking, and both liking and disliking come up in them.	此外，当一位比丘用耳朵听到一个声音时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。
So evaṃ pajānāti:	They understand:	他明白：
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.	‘喜欢、不喜欢或既喜欢又不喜欢的情绪已在我心中生起。
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.	那是受条件的、粗糙的、依缘而起的。
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely	但这才是平静和崇高的，即
upekkhā’ti.	equanimous-observation.’	平舍观察。’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,	然后，在他心中生起的喜欢、不喜欢或既喜欢又不喜欢的情绪止息，
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.	平舍观察变得稳定。
Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ pahareyya;	It’s like how a strong person can effortlessly snap their fingers.	这就像一个强壮的人可以毫不费力地弹响手指一样。
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.	如此之快，如此之迅速，如此之容易，任何生起的喜欢、不喜欢或既喜欢又不喜欢的情绪都止息了，平舍观察也变得稳定了。
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.	In the training of the noble one this is called the supreme development of the faculties regarding sounds known by the ear.	在圣者的训练中，这被称为对耳所识之声的至高根的培养。

§1.3 – (nose and smells ↔ simile: drop of water rolling off lotus leaf)

Puna caparaṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk smells an odor with their nose, liking, disliking, and both liking and disliking come up in them.	此外，当一位比丘用鼻子闻到一个气味时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。
So evaṃ pajānāti:	They understand:	他明白：
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.	‘喜欢、不喜欢或既喜欢又不喜欢的情绪已在我心中生起。
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.	那是受条件的、粗糙的、依缘而起的。
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely	但这才是平静和崇高的，即
upekkhā’ti.	equanimous-observation.’	平舍观察。’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,	然后，在他心中生起的喜欢、不喜欢或既喜欢又不喜欢的情绪止息，
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.	平舍观察变得稳定。
Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti;	It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there.	这就像一滴水会从轻轻倾斜的莲叶上滚落下来，不会停留在那里一样。
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.	如此之快，如此之迅速，如此之容易，任何生起的喜欢、不喜欢或既喜欢又不喜欢的情绪都止息了，平舍观察也变得稳定了。
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.	In the training of the noble one this is called the supreme development of the faculties regarding smells known by the nose.	在圣者的训练中，这被称为对鼻所识之香的至高根的培养。

§1.4 – (tongue and taste ↔ simile: spit saliva out)

Puna caparaṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk tastes a flavor with their tongue, liking, disliking, and both liking and disliking come up in them.	此外，当一位比丘用舌头尝到一种味道时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。
So evaṃ pajānāti:	They understand:	他明白：
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.	‘喜欢、不喜欢或既喜欢又不喜欢的情绪已在我心中生起。
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.	那是受条件的、粗糙的、依缘而起的。
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely	但这才是平静和崇高的，即
upekkhā’ti.	equanimous-observation.’	平舍观察。’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,	然后，在他心中生起的喜欢、不喜欢或既喜欢又不喜欢的情绪止息，
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.	平舍观察变得稳定。
Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā appakasirena vameyya;	It’s like how a strong person who’s formed a glob of spit on the tip of their tongue could easily spit it out.	这就像一个强壮的人可以在舌尖上形成一团唾液，然后轻松地吐出来一样。
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.	如此之快，如此之迅速，如此之容易，任何生起的喜欢、不喜欢或既喜欢又不喜欢的情绪都止息了，平舍观察也变得稳定了。
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.	In the training of the noble one this is called the supreme development of the faculties regarding tastes known by the tongue.	在圣者的训练中，这被称为对舌所识之味的至高根的培养。

§1.5 – (body and sensations ↔ simile: strong man flex arm muscle)

Puna caparaṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk feels a touch with their body, liking, disliking, and both liking and disliking come up in them.	此外，当一位比丘用身体感受到一种触觉时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。
So evaṃ pajānāti:	They understand:	他明白：
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.	‘喜欢、不喜欢或既喜欢又不喜欢的情绪已在我心中生起。
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.	那是受条件的、粗糙的、依缘而起的。
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely	但这才是平静和崇高的，即
upekkhā’ti.	equanimous-observation.’	平舍观察。’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,	然后，在他心中生起的喜欢、不喜欢或既喜欢又不喜欢的情绪止息，
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.	平舍观察变得稳定。
Seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya;	It’s like how a strong person can extend or contract their arm.	这就像一个强壮的人可以伸展或收缩他们的手臂一样。
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.	如此之快，如此之迅速，如此之容易，任何生起的喜欢、不喜欢或既喜欢又不喜欢的情绪都止息了，平舍观察也变得稳定了。
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.	In the training of the noble one this is called the supreme development of the faculties regarding touches known by the body.	在圣者的训练中，这被称为对身所识之触的至高根的培养。

§1.6 – (mind and dhamma ↔ simile: water drops fall on to pan heated all day)

Puna caparaṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk knows a thought with their mind, liking, disliking, and both liking and disliking come up in them.	此外，当一位比丘用心意知道一个想法时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。
So evaṃ pajānāti:	They understand:	他明白：
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.	‘喜欢、不喜欢或既喜欢又不喜欢的情绪已在我心中生起。
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.	那是受条件的、粗糙的、依缘而起的。
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely	但这才是平静和崇高的，即
upekkhā’ti.	equanimous-observation.’	平舍观察。’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,	然后，在他心中生起的喜欢、不喜欢或既喜欢又不喜欢的情绪止息，
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.	平舍观察变得稳定。
Seyyathāpi, ānanda, balavā puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya.	It’s like how a strong person could let two or three drops of water fall onto an iron cauldron that had been heated all day.	这就像一个强壮的人可以把两三滴水滴到一整天都烧热的铁锅里一样。
Dandho, ānanda, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya;	The drops would be slow to fall, but they’d quickly dry up and evaporate.	水滴会很慢地落下，但它们会迅速干涸和蒸发。
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.	如此之快，如此之迅速，如此之容易，任何生起的喜欢、不喜欢或既喜欢又不喜欢的情绪都止息了，平舍观察也变得稳定了。
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu.	In the training of the noble one this is called the supreme development of the faculties regarding thoughts known by the mind.	在圣者的训练中，这被称为对意所识之法的至高根的培养。
Evaṃ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.	That’s how there is the supreme development of the faculties in the training of the noble one.	这就是圣者训练中至高根的培养方式。

end of section [152.1 - (1st type: unexcelled development of faculties → upekkha vipassana established immediately)]❧

152.2 – (2nd type: ‘trainee’ = at least a stream enterer)

152.2.1 – (horror and disgust correspond to domanassa not ceasing until second jhāna)

Kathañcānanda, sekho hoti pāṭipado?

And how are they a practicing trainee, [a noble one who is not yet an Arahant]?

那么，他们如何成为一个正在修行的学人（尚未证得阿罗汉的圣者）呢？

§2.1 – (horror and disgust correspond to domanassa not ceasing until second jhāna)

Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When a monk sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.	当一位比丘用眼睛看见一个景象时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.	They are horrified, repelled, and disgusted by [their reaction because it is stained by greed, aversion, and delusion, and they yearn for the future when they’ve cut off the three poisons].	他对（他们因贪、嗔、痴而染污的反应感到）惊恐、厌恶和厌烦，并渴望未来能断除三毒。
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …	当他们用耳朵听到一个声音时……
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …	当他们用鼻子闻到一个气味时……
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …	当他们用舌头尝到一种味道时……
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …	当他们用身体感受到一种触觉时……
manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When they know a thought with their mind, liking, disliking, and both liking and disliking come up in them.	当他们用心意知道一个想法时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.	They are horrified, repelled, and disgusted by [their reaction because it is stained by greed, aversion, and delusion, and they yearn for the future when they’ve cut off the three poisons].	他们对（他们因贪、嗔、痴而染污的反应感到）惊恐、厌恶和厌烦，并渴望未来能断除三毒。
Evaṃ kho, ānanda, sekho hoti pāṭipado.	That’s how they are a practicing trainee, [a noble one who is not yet an Arahant].	他们就是这样成为一个正在修行的学人（尚未证得阿罗汉的圣者）。

152.3 – (3rd type: noble one with developed faculties)

152.3.1 – (perceiving the unrepulsive in the repulsive → pervade with metta, or dhatu meditation)
152.3.2 – ( )
152.3.3 – ( )
152.3.4 – ( )
152.3.5 – ( )
- (same procedure for all 6 sense doors)

(see 5👑abi️)

Kathañcānanda, ariyo hoti bhāvitindriyo?	And how are they a noble one with developed faculties?	那么，他们如何成为一个根已培养的圣者呢？
Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When a monk sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.	当一位比丘用眼睛看见一个景象时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。

§3.1 – (perceiving the unrepulsive in the repulsive → pervade with metta, or dhatu meditation)

So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

If they wish: ‘May I live perceiving the unrepulsive in the repulsive,’ then they live like that.

如果他们希望：“愿我住于在令人厌恶的事物中感知不厌恶”，那么他们就那样住着。

§3.2 – ( )

Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

If they wish: ‘May I live perceiving the repulsive in the unrepulsive,’ then they live like that.

如果他们希望：“愿我住于在不令人厌恶的事物中感知厌恶”，那么他们就那样住着。

§3.3 – ( )

Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

If they wish: ‘May I live perceiving the unrepulsive in the repulsive and the unrepulsive,’ then they live like that.

如果他们希望：“愿我住于在令人厌恶和不厌恶的事物中感知不厌恶”，那么他们就那样住着。

§3.4 – ( )

Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

If they wish: ‘May I live perceiving the repulsive in the unrepulsive and the repulsive,’ then they live like that.

如果他们希望：“愿我住于在不令人厌恶和令人厌恶的事物中感知厌恶”，那么他们就那样住着。

§3.5 – ( )

(same procedure for all 6 sense doors)

Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

If they wish: ‘May I live equanimously-observing, rememberful [of the Dharma] and lucidly-discerning, rejecting both the repulsive and the unrepulsive,’ then they live like that.

如果他们希望：“愿我住于平舍观察，忆念（佛法）并明晰辨别，舍弃厌恶和不厌恶”，那么他们就那样住着。

(same procedure for all 6 sense doors)

Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā … pe …	When they hear a sound with their ear …	当他们用耳朵听到一个声音时……
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …	当他们用鼻子闻到一个气味时……
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …	当他们用舌头尝到一种味道时……
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …	当他们用身体感受到一种触觉时……
manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When they know a thought with their mind, liking, disliking, and both liking and disliking come up in them.	当他们用心意知道一个想法时，喜欢、不喜欢或既喜欢又不喜欢的情绪在他心中生起。
So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the unrepulsive in the repulsive,’ then they live like that.	如果他们希望：“愿我住于在令人厌恶的事物中感知不厌恶”，那么他们就那样住着。
Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the repulsive in the unrepulsive,’ then they live like that.	如果他们希望：“愿我住于在不令人厌恶的事物中感知厌恶”，那么他们就那样住着。
Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the unrepulsive in the repulsive and the unrepulsive,’ then they live like that.	如果他们希望：“愿我住于在令人厌恶和不厌恶的事物中感知不厌恶”，那么他们就那样住着。
Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the repulsive in the unrepulsive and the repulsive,’ then they live like that.	如果他们希望：“愿我住于在不令人厌恶和令人厌恶的事物中感知厌恶”，那么他们就那样住着。
Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.	If they wish: ‘May I live equanimously-observing, rememberful [of the Dharma] and lucidly-discerning, rejecting both the repulsive and the unrepulsive,’ then they live like that.	如果他们希望：“愿我住于平舍观察，忆念（佛法）并明晰辨别，舍弃厌恶和不厌恶”，那么他们就那样住着。
Evaṃ kho, ānanda, ariyo hoti bhāvitindriyo.	That’s how they are a noble one with developed faculties.	他们就是这样成为一个根已培养的圣者。

❧

152.4 – (conclusion)

152.4.1 – (here is a tree… always practice jhāna)
- The Middle Discourses is completed.

Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo.	So, Ānanda, I have taught the supreme development of the faculties in the training of the noble one, I have taught the practicing trainee, and I have taught the noble one of developed faculties.	所以，阿难，我已教导了圣者训练中的至高根的培养，我已教导了正在修行的学人，我也已教导了根已培养的圣者。
Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.	出于慈悲，我已做了老师应该做的事，为弟子们争取最好的利益。

§4.1 – (here is a tree… always practice jhāna)

The Middle Discourses is completed.

Etāni, ānanda, rukkhamūlāni,	Over there are the roots of trees;	那边是树根；
etāni suññāgārāni,	over there, empty dwellings.	那边是空屋。

jhāyathānanda,	Practice jhāna, Ānanda.	修习禅那吧，阿难。
mā pamādattha,	Don't be heedless.	不要放逸。
mā pacchā vippaṭisārino ahuvattha.	Don't later fall into regret.	不要事后追悔。
Ayaṃ vo amhākaṃ anusāsanī”ti.	This is our message to you all."	这是我对你们所有人的教导。

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.	舍利弗尊者欢喜，满意佛陀所说。

The Middle Discourses is completed.

majjhimanikāyo samatto.

The Middle Discourses is completed.

《中部》已完结。

end of section [152 - MN 152: Indriya-bhāvanā]❧

152.100 – commentary

Ps ^3.2 section 17. says paṭikūle perception means do asubha or anicca
For ap-paṭikūle perception, is to pervade with metta or do dhatu meditation

AN ^5.144 says the different perceptions are to counter provocation of greed, hate, and delusion

MN 152: Indriya-­bhāva­nā

152.0 – (brahman Pārāsariya teaching of indriya bhāvana ridiculed )

§0.1 – (if not seeing visible objects and not hearing sounds is indriya bhāvana)

§0.2 – (then blind and deaf have developed faculties)

(Instead of 3 types of vedana following contact, we have 3 mental reactions using manāpa/agreable, disagreable, or both)

152.1 – (1st type: unexcelled development of faculties → upekkha vipassana established immediately)

§1.1 – (eye and forms ↔ simile: how fast strong man can blink)

§1.2 – (ear and sounds ↔ simile: quickly snapping fingers)

§1.3 – (nose and smells ↔ simile: drop of water rolling off lotus leaf)

§1.4 – (tongue and taste ↔ simile: spit saliva out)

§1.5 – (body and sensations ↔ simile: strong man flex arm muscle)

§1.6 – (mind and dhamma ↔ simile: water drops fall on to pan heated all day)

152.2 – (2nd type: ‘trainee’ = at least a stream enterer)

§2.1 – (horror and disgust correspond to domanassa not ceasing until second jhāna)

152.3 – (3rd type: noble one with developed faculties)

§3.1 – (perceiving the unrepulsive in the repulsive → pervade with metta, or dhatu meditation)

§3.2 – ( )

§3.3 – ( )

§3.4 – ( )

§3.5 – ( )

(same procedure for all 6 sense doors)

152.4 – (conclusion)

§4.1 – (here is a tree… always practice jhāna)

The Middle Discourses is completed.

152.100 – commentary

MN 152: Indriya-bhāvanā