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12/22/21
š“›š“”š“¢š“¢š“žš“ 4291 Thu 22 Dec 2021
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Posted by: site admin @ 2:46 am

š“›š“”š“¢š“¢š“žš“ 4291 Wed 22 Dec 2021

Asubha Sutta (AN 4.163) - enhanced translation

https://youtu.be/c-qy-xYYsZw

AN 4.163 (A ii 151)
Asubha Sutta
ā€” Unattractiveness ā€”
[asubha]
The four ways of practicing, according to the type of practice chosen and the intensity or weakness of strengths and spiritual factulties.

Note: infoĀ·bubbles on “underdotted” English words

Pāįø·i

ā€œcatasso imā, bhikkhave, paį¹­ipadā. katamā catasso? dukkhā paį¹­ipadā dandhābhiƱƱā, dukkhā paį¹­ipadā khippābhiƱƱā, sukhā paį¹­ipadā dandhābhiƱƱā, sukhā paį¹­ipadā khippābhiƱƱā.

ā€œkatamā ca, bhikkhave, dukkhā paį¹­ipadā dandhābhiƱƱā? idha, bhikkhave, bhikkhu asubhānupassÄ« kāye viharati, āhāre paį¹­ikÅ«lasaƱƱī, sabbaloke anabhiratisaƱƱī, sabbasaį¹…khāresu aniccānupassÄ«; maraį¹‡asaƱƱā kho panassa ajjhattaį¹ƒ sÅ«paį¹­į¹­hitā hoti. so imāni paƱca sekhabalāni upanissāya viharati: saddhābalaį¹ƒ, hiribalaį¹ƒ, ottappabalaį¹ƒ, vÄ«riyabalaį¹ƒ, paƱƱābalaį¹ƒ. tassimāni paƱcindriyāni mudÅ«ni pātubhavanti: saddhindriyaį¹ƒ, vÄ«riyindriyaį¹ƒ, satindriyaį¹ƒ, samādhindriyaį¹ƒ, paƱƱindriyaį¹ƒ. so imesaį¹ƒ paƱcannaį¹ƒ indriyānaį¹ƒ muduttā dandhaį¹ƒ ānantariyaį¹ƒ pāpuį¹‡Äti āsavānaį¹ƒ khayāya. ayaį¹ƒ vuccati, bhikkhave, dukkhā paį¹­ipadā dandhābhiƱƱā.

ā€œkatamā ca, bhikkhave, dukkhā paį¹­ipadā khippābhiƱƱā? idha, bhikkhave, bhikkhu asubhānupassÄ« kāye viharati, āhāre paį¹­ikÅ«lasaƱƱī, sabbaloke anabhiratisaƱƱī, sabbasaį¹…khāresu aniccānupassÄ«; maraį¹‡asaƱƱā kho panassa ajjhattaį¹ƒ sÅ«paį¹­į¹­hitā hoti. so imāni paƱca sekhabalāni upanissāya viharati: saddhābalaį¹ƒ, hiribalaį¹ƒ, ottappabalaį¹ƒ, vÄ«riyabalaį¹ƒ, paƱƱābalaį¹ƒ. tassimāni paƱcindriyāni adhimattāni pātubhavanti: saddhindriyaį¹ƒ, vÄ«riyindriyaį¹ƒ, satindriyaį¹ƒ, samādhindriyaį¹ƒ, paƱƱindriyaį¹ƒ. so imesaį¹ƒ paƱcannaį¹ƒ indriyānaį¹ƒ adhimattattā khippaį¹ƒ ānantariyaį¹ƒ pāpuį¹‡Äti āsavānaį¹ƒ khayāya. ayaį¹ƒ vuccati, bhikkhave, dukkhā paį¹­ipadā khippābhiƱƱā.

ā€œkatamā ca, bhikkhave, sukhā paį¹­ipadā dandhābhiƱƱā? idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ savicāraį¹ƒ vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati; vitakkavicārānaį¹ƒ vÅ«pasamā ajjhattaį¹ƒ sampasādanaį¹ƒ cetaso ekodibhāvaį¹ƒ avitakkaį¹ƒ avicāraį¹ƒ samādhijaį¹ƒ pÄ«tisukhaį¹ƒ dutiyaį¹ƒ jhānaį¹ƒ upasampajja viharati; pÄ«tiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhaƱca kāyena paį¹­isaį¹ƒvedeti yaį¹ƒ taį¹ƒ ariyā ācikkhanti: ā€˜upekkhako satimā sukhavihārÄ«ā€™ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati. so imāni paƱca sekhabalāni upanissāya viharati: saddhābalaį¹ƒ, hiribalaį¹ƒ, ottappabalaį¹ƒ, vÄ«riyabalaį¹ƒ, paƱƱābalaį¹ƒ. tassimāni paƱcindriyāni mudÅ«ni pātubhavanti: saddhindriyaį¹ƒ, vÄ«riyindriyaį¹ƒ, satindriyaį¹ƒ, samādhindriyaį¹ƒ, paƱƱindriyaį¹ƒ. so imesaį¹ƒ paƱcannaį¹ƒ indriyānaį¹ƒ muduttā dandhaį¹ƒ ānantariyaį¹ƒ pāpuį¹‡Äti āsavānaį¹ƒ khayāya. ayaį¹ƒ vuccati, bhikkhave, sukhā paį¹­ipadā dandhābhiƱƱā.

ca viharati sato ca sampajāno sukhaƱca kāyena paį¹­isaį¹ƒvedeti yaį¹ƒ taį¹ƒ ariyā ācikkhanti: ā€˜upekkhako satimā sukhavihārÄ«ā€™ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati. so imāni paƱca sekhabalāni upanissāya viharati ā€” saddhābalaį¹ƒ, hiribalaį¹ƒ, ottappabalaį¹ƒ, vÄ«riyabalaį¹ƒ, paƱƱābalaį¹ƒ. tassimāni paƱcindriyāni adhimattāni pātubhavanti ā€” saddhindriyaį¹ƒ, vÄ«riyindriyaį¹ƒ, satindriyaį¹ƒ, samādhindriyaį¹ƒ, paƱƱindriyaį¹ƒ. so imesaį¹ƒ paƱcannaį¹ƒ indriyānaį¹ƒ adhimattattā khippaį¹ƒ ānantariyaį¹ƒ pāpuį¹‡Äti āsavānaį¹ƒ khayāya. ayaį¹ƒ vuccati, bhikkhave, sukhā paį¹­ipadā khippābhiƱƱā.

English

“Monks, there are these four modes of practice. Which four? Painful practice with slow intuition, painful practice with quick intuition, pleasant practice with slow intuition, & pleasant practice with quick intuition.

“And which is painful practice with slow intuition? There is the case where a monk remains focused on unattractiveness with regard to the body, percipient of loathsomeness with regard to food, percipient of non-delight with regard to the entire world, (and) focused on inconstancy with regard to all fabrications. The perception of death is well established within him. He dwells in dependence on the five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” but these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear weakly. Because of their weakness, he attains only slowly the immediacy that leads to the ending of the effluents. This is called painful practice with slow intuition.

“And which is painful practice with quick intuition? There is the case where a monk remains focused on unattractiveness with regard to the body, percipient of loathsomeness with regard to food, percipient of non-delight with regard to the entire world, (and) focused on inconstancy with regard to all fabrications. The perception of death is well established within him. He dwells in dependence on these five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” and these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear intensely. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called painful practice with quick intuition.

“And which is pleasant practice with slow intuition? There is the case where a monk ā€” quite secluded from sensuality, secluded from unskillful qualities ā€” enters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation ā€” internal assurance. With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain ā€” as with the earlier disappearance of joy & distress ā€” he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. He dwells in dependence on these five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” but these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear weakly. Because of their weakness, he attains only slowly the immediacy that leads to the ending of the effluents. This is called pleasant practice with slow intuition.

“And which is pleasant practice with quick intuition? There is the case where a monk ā€” quite secluded from sensuality, secluded from unskillful qualities ā€” enters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation ā€” internal assurance. With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ With the abandoning of pleasure & pain ā€” as with the earlier disappearance of joy & distress ā€” he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. He dwells in dependence on these five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” and these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear intensely. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called pleasant practice with quick intuition.

youtu.be/pgPJYRH3l9I

2022 Global Relief šŸ˜… by
All Awakened Women of the Universe

MEETING THE NEW YEAR
WITH CLARITY, KINDNESS, COMPASSION, AND COURAGE

Permanent Online Retreat
An online three-day retreat hosted by Women

To demand proportionate
reservation for women in all the fields. Parliament, šŸ‘©ā€šŸ’¼ Executive, Judiciary šŸ§‘ā€āš–ļø Media, Social Media, Election Commission etc., seeing All of women Societies have their representatives.

They must demand for Ballot papers to replace the EVMs.

To relieve the suffering of hunger and poverty around the world they must start growing vegetables šŸ„— šŸ„• šŸ„¦ and dwarf fruit šŸ‰ šŸŽ šŸŒ bearing plants šŸŒ± in pots to overcome hunger the deadliest illness. And convert the entire earth šŸŒŽ as Amudha Surabhi.

Will include periods of šŸš¶ walking lying šŸ¤„ seated šŸŖ‘ mindful swimming šŸŠā€ā™€ļø meditation. All free of charge for Happiness, Welfare and Peace āœŒļø for all Societies and for them to attain Eternal Bliss as their Final šŸ„… Goal.

EVERY YEARā€™S RETREAT

Chanting guided Kindness and Compassion šŸ§˜ā€ā™‚ļø Meditation

Awakened Oneā€™s own words by Ven. Mother Chandra Vadhana mindful meditation,

Free support for All Awakened Women of the Universe to work to feed the hungry, To relieve the suffering of hunger and poverty around the world they must start growing vegetables šŸ„— šŸ„• šŸ„¦ and dwarf fruit šŸ‰ šŸŽ šŸŒ bearing plants šŸŒ± in pots to overcome hunger the deadliest illness. And convert the entire earth šŸŒŽ as Amudha Surabhi. to support sustainable agriculture, and to empower women.

Atammaya Sutta (AN 6.104) - enhanced translation

Atitti Sutta (AN 3.109) - enhanced translation

Aį¹­į¹­hasata Sutta (SN 36.22) - enhanced translation

Avijjāpahāna Sutta (SN 35.53) - word by word

Bāhitikā Sutta (MN 88) {excerpt} - enhanced translation
Bahuvedanīya Sutta (MN 59) {excerpt} - word by word

Bhaddaka Sutta (AN 6.14) - few infoĀ·bubbles

Bhayabherava Sutta (MN 4) - enhanced translation

BÄ«ja Sutta (SN 49.24) - enhanced translation

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