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𝓛𝓔𝓢𝓢𝓞𝓝 4291 Thu 22 Dec 2021
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𝓛𝓔𝓢𝓢𝓞𝓝 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
— Unattractiveness —
[asubha]
The four ways of practicing, according to the type of practice chosen and the intensity or weakness of strengths and spiritual factulties.

Note: info·bubbles on “underdotted” English words

Pāḷi

“catasso imā, bhikkhave, paṭipadā. katamā catasso? dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

“katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā? idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī; maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. so imāni pañca sekhabalāni upanissāya viharati: saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. tassimāni pañcindriyāni mudūni pātubhavanti: saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. so imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.

“katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā? idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī; maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. so imāni pañca sekhabalāni upanissāya viharati: saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. tassimāni pañcindriyāni adhimattāni pātubhavanti: saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. so imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.

“katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā? idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. so imāni pañca sekhabalāni upanissāya viharati: saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. tassimāni pañcindriyāni mudūni pātubhavanti: saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. so imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.

ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. so imāni pañca sekhabalāni upanissāya viharati — saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. tassimāni pañcindriyāni adhimattāni pātubhavanti — saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. so imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.

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 — strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment — but these five faculties of his — the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment — 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 — strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment — and these five faculties of his — the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment — 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 — quite secluded from sensuality, secluded from unskillful qualities — 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 — 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 — as with the earlier disappearance of joy & distress — 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 — strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment — but these five faculties of his — the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment — 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 — quite secluded from sensuality, secluded from unskillful qualities — 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 — 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 — as with the earlier disappearance of joy & distress — 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 — strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment — and these five faculties of his — the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment — 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 😅 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, 👩‍💼 Executive, Judiciary 🧑‍⚖️ Media, Social Media, Election Commission etc., seeing All of women Societies have their representatives.

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Chanting guided Kindness and Compassion 🧘‍♂️ Meditation

Awakened One’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 🥗 🥕 🥦 and dwarf fruit 🍉 🍎 🍌 bearing plants 🌱 in pots to overcome hunger the deadliest illness. And convert the entire earth 🌎 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

Aṭṭhasata 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 info·bubbles

Bhayabherava Sutta (MN 4) - enhanced translation

Bīja Sutta (SN 49.24) - enhanced translation

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