ššš¢š¢šš 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
PÄįø·i
ācatasso imÄ, bhikkhave, paį¹ipadÄ. katamÄ catasso? dukkhÄ paį¹ipadÄ dandhÄbhiƱƱÄ, dukkhÄ paį¹ipadÄ khippÄbhiƱƱÄ, sukhÄ paį¹ipadÄ dandhÄbhiƱƱÄ, sukhÄ paį¹ipadÄ khippÄbhiƱƱÄ.
ākatamÄ ca, bhikkhave, dukkhÄ paį¹ipadÄ dandhÄbhiƱƱÄ? idha, bhikkhave, bhikkhu asubhÄnupassÄ« kÄye viharati, ÄhÄre paį¹ikÅ«lasaƱƱī, sabbaloke anabhiratisaƱƱī, sabbasaį¹ khÄresu aniccÄnupassÄ«; maraį¹asaĆ±Ć±Ä kho panassa ajjhattaį¹ sÅ«paį¹į¹hitÄ hoti. so imÄni paƱca sekhabalÄni upanissÄya viharati: saddhÄbalaį¹, hiribalaį¹, ottappabalaį¹, vÄ«riyabalaį¹, paƱƱÄbalaį¹. tassimÄni paƱcindriyÄni mudÅ«ni pÄtubhavanti: saddhindriyaį¹, vÄ«riyindriyaį¹, satindriyaį¹, samÄdhindriyaį¹, paƱƱindriyaį¹. so imesaį¹ paƱcannaį¹ indriyÄnaį¹ muduttÄ dandhaį¹ Änantariyaį¹ pÄpuį¹Äti ÄsavÄnaį¹ khayÄya. ayaį¹ vuccati, bhikkhave, dukkhÄ paį¹ipadÄ dandhÄbhiƱƱÄ.
ākatamÄ ca, bhikkhave, dukkhÄ paį¹ipadÄ khippÄbhiƱƱÄ? idha, bhikkhave, bhikkhu asubhÄnupassÄ« kÄye viharati, ÄhÄre paį¹ikÅ«lasaƱƱī, sabbaloke anabhiratisaƱƱī, sabbasaį¹ khÄresu aniccÄnupassÄ«; maraį¹asaĆ±Ć±Ä kho panassa ajjhattaį¹ sÅ«paį¹į¹hitÄ hoti. so imÄni paƱca sekhabalÄni upanissÄya viharati: saddhÄbalaį¹, hiribalaį¹, ottappabalaį¹, vÄ«riyabalaį¹, paƱƱÄbalaį¹. tassimÄni paƱcindriyÄni adhimattÄni pÄtubhavanti: saddhindriyaį¹, vÄ«riyindriyaį¹, satindriyaį¹, samÄdhindriyaį¹, paƱƱindriyaį¹. so imesaį¹ paƱcannaį¹ indriyÄnaį¹ adhimattattÄ khippaį¹ Änantariyaį¹ pÄpuį¹Äti ÄsavÄnaį¹ khayÄya. ayaį¹ vuccati, bhikkhave, dukkhÄ paį¹ipadÄ khippÄbhiƱƱÄ.
ākatamÄ ca, bhikkhave, sukhÄ paį¹ipadÄ dandhÄbhiƱƱÄ? idha bhikkhave, bhikkhu vivicceva kÄmehi vivicca akusalehi dhammehi savitakkaį¹ savicÄraį¹ vivekajaį¹ pÄ«tisukhaį¹ paį¹hamaį¹ jhÄnaį¹ upasampajja viharati; vitakkavicÄrÄnaį¹ vÅ«pasamÄ ajjhattaį¹ sampasÄdanaį¹ cetaso ekodibhÄvaį¹ avitakkaį¹ avicÄraį¹ samÄdhijaį¹ pÄ«tisukhaį¹ dutiyaį¹ jhÄnaį¹ upasampajja viharati; pÄ«tiyÄ ca virÄgÄ upekkhako ca viharati sato ca sampajÄno sukhaƱca kÄyena paį¹isaį¹vedeti yaį¹ taį¹ ariyÄ Äcikkhanti: āupekkhako satimÄ sukhavihÄrÄ«āti tatiyaį¹ jhÄnaį¹ upasampajja viharati; sukhassa ca pahÄnÄ dukkhassa ca pahÄnÄ pubbeva somanassadomanassÄnaį¹ atthaį¹ gamÄ adukkhamasukhaį¹ upekkhÄsatipÄrisuddhiį¹ catutthaį¹ jhÄnaį¹ upasampajja viharati. so imÄni paƱca sekhabalÄni upanissÄya viharati: saddhÄbalaį¹, hiribalaį¹, ottappabalaį¹, vÄ«riyabalaį¹, paƱƱÄbalaį¹. tassimÄni paƱcindriyÄni mudÅ«ni pÄtubhavanti: saddhindriyaį¹, vÄ«riyindriyaį¹, satindriyaį¹, samÄdhindriyaį¹, paƱƱindriyaį¹. so imesaį¹ paƱcannaį¹ indriyÄnaį¹ muduttÄ dandhaį¹ Änantariyaį¹ pÄpuį¹Äti ÄsavÄnaį¹ khayÄya. ayaį¹ vuccati, bhikkhave, sukhÄ paį¹ipadÄ dandhÄbhiƱƱÄ.
ca viharati sato ca sampajÄno sukhaƱca kÄyena paį¹isaį¹vedeti yaį¹ taį¹ ariyÄ Äcikkhanti: āupekkhako satimÄ sukhavihÄrÄ«āti tatiyaį¹ jhÄnaį¹ upasampajja viharati; sukhassa ca pahÄnÄ dukkhassa ca pahÄnÄ pubbeva somanassadomanassÄnaį¹ atthaį¹ gamÄ adukkhamasukhaį¹ upekkhÄsatipÄrisuddhiį¹ catutthaį¹ jhÄnaį¹ upasampajja viharati. so imÄni paƱca sekhabalÄni upanissÄya viharati ā saddhÄbalaį¹, hiribalaį¹, ottappabalaį¹, vÄ«riyabalaį¹, paƱƱÄbalaį¹. tassimÄni paƱcindriyÄni adhimattÄni pÄtubhavanti ā saddhindriyaį¹, vÄ«riyindriyaį¹, satindriyaį¹, samÄdhindriyaį¹, paƱƱindriyaį¹. so imesaį¹ paƱcannaį¹ indriyÄnaį¹ adhimattattÄ khippaį¹ Änantariyaį¹ pÄpuį¹Äti ÄsavÄnaį¹ khayÄya. ayaį¹ vuccati, bhikkhave, sukhÄ paį¹ipadÄ khippÄbhiƱƱÄ.
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 š
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, š©āš¼ Executive, Judiciary š§āāļø 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 š„ š„ š„¦ and dwarf fruit š š š bearing plants š± in pots to overcome hunger the deadliest illness. And convert the entire earth š as Amudha Surabhi.
Will include periods of š¶ walking lying š¤„ seated šŖ mindful swimming šāāļø meditation. All free of charge for Happiness, Welfare and Peace āļø for all Societies and for them to attain Eternal Bliss as their Final š„ Goal.
EVERY YEARāS RETREAT
Chanting guided Kindness and Compassion š§āāļø Meditation
Awakened Oneās 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 š„ š„ š„¦ and dwarf fruit š š š bearing plants š± in pots to overcome hunger the deadliest illness. And convert the entire earth š 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
AvijjÄpahÄna Sutta (SN 35.53) - word by word
BÄhitikÄ 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