The Buddha advises to 1) dwell contemplating the unattractive nature of the body, 2) establish mindfulness as the first priority while breathing in and out, and 3) observe impermanence in all conditioned phenomena.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Asubhānupassī, bhikkhave, kāyasmiṁ viharatha; ānāpānassati ca vo ajjhattaṁ parimukhaṁ sūpaṭṭhitā hotu; sabbasaṅkhāresu aniccānupassino viharatha.
“Bhikkhus, 1) dwell |contemplating the unattractive::seeing the disagreeable [asubhānupassī]| nature of the body. 2) Let mindfulness while breathing in and out be well established internally as first priority. 3) Dwell |observing impermanence::watching instability [aniccānupassī]| in all |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]|.
Asubhānupassīnaṁ, bhikkhave, kāyasmiṁ viharataṁ yo subhāya dhātuyā rāgānusayo so pahīyati. Ānāpānassatiyā ajjhattaṁ parimukhaṁ sūpaṭṭhititāya ye bāhirā vitakkāsayā vighātapakkhikā, te na honti. Sabbasaṅkhāresu aniccānupassīnaṁ viharataṁ yā avijjā sā pahīyati, yā vijjā sā uppajjatī”ti.
For those contemplating the unattractive nature of the body, the |underlying tendency towards desire::latent disposition towards sensuality [rāgānusaya]| regarding the element of |beauty::attractiveness [subha]| is abandoned. When mindfulness while breathing in and out is well established internally as the first priority, then |afflictive::troublesome [vighātapakkhika]| outward-directed discursive thinking tendencies do not arise. For those dwelling observing impermanence in all conditioned phenomena, |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned and |true knowledge::wisdom, the direct realization of truth [vijjā]| arises.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Asubhānupassī kāyasmiṁ,
ānāpāne paṭissato;
Sabbasaṅkhārasamathaṁ,
passaṁ ātāpi sabbadā.
“Contemplating the unattractive nature of the body,
mindful while breathing in and out;
With continuous effort, seeing clearly,
the calming down of all |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|.
Sa ve sammaddaso bhikkhu,
yato tattha vimuccati;
Abhiññāvosito santo,
sa ve yogātigo munī”ti.
Such a bhikkhu who sees rightly,
is therein released;
Who has attained perfect understanding, peaceful,
he is truly a sage gone beyond bonds.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.
This was said by the Blessed One, said by the Arahant, as I have heard:
“Bhikkhus, 1) dwell |contemplating the unattractive::seeing the disagreeable [asubhānupassī]| nature of the body. 2) Let mindfulness while breathing in and out be well established internally as first priority. 3) Dwell |observing impermanence::watching instability [aniccānupassī]| in all |conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]|.
For those contemplating the unattractive nature of the body, the |underlying tendency towards desire::latent disposition towards sensuality [rāgānusaya]| regarding the element of |beauty::attractiveness [subha]| is abandoned. When mindfulness while breathing in and out is well established internally as the first priority, then |afflictive::troublesome [vighātapakkhika]| outward-directed discursive thinking tendencies do not arise. For those dwelling observing impermanence in all conditioned phenomena, |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned and |true knowledge::wisdom, the direct realization of truth [vijjā]| arises.”
The Blessed One spoke on this matter. In this regard, it is said:
“Contemplating the unattractive nature of the body,
mindful while breathing in and out;
With continuous effort, seeing clearly,
the calming down of all |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|.
Such a bhikkhu who sees rightly,
is therein released;
Who has attained perfect understanding, peaceful,
he is truly a sage gone beyond bonds.”
This matter too was spoken by the Blessed One, as I have heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Asubhānupassī, bhikkhave, kāyasmiṁ viharatha; ānāpānassati ca vo ajjhattaṁ parimukhaṁ sūpaṭṭhitā hotu; sabbasaṅkhāresu aniccānupassino viharatha.
Asubhānupassīnaṁ, bhikkhave, kāyasmiṁ viharataṁ yo subhāya dhātuyā rāgānusayo so pahīyati. Ānāpānassatiyā ajjhattaṁ parimukhaṁ sūpaṭṭhititāya ye bāhirā vitakkāsayā vighātapakkhikā, te na honti. Sabbasaṅkhāresu aniccānupassīnaṁ viharataṁ yā avijjā sā pahīyati, yā vijjā sā uppajjatī”ti.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Asubhānupassī kāyasmiṁ,
ānāpāne paṭissato;
Sabbasaṅkhārasamathaṁ,
passaṁ ātāpi sabbadā.
Sa ve sammaddaso bhikkhu,
yato tattha vimuccati;
Abhiññāvosito santo,
sa ve yogātigo munī”ti.
Ayampi attho vutto bhagavatā, iti me sutanti.