vivicc’eva kāmehi |
Quite-withdrawn (from) sensual-pleasure-objects, |
vivicca akusalehi dhammehi |
withdrawn (from) unskillful qualities, |
sa-vitakkaṃ sa-vicāraṃ |
With-thought, with-evaluation, |
vivekajaṃ pīti-sukhaṃ |
withdrawal rapture-pleasure, |
paṭhamaṃ jhānaṃ upasampajja viharati. |
first Jhāna (he) enters, dwells. |
Vitakka-vicārānaṃ vūpasamā |
Thought-(and)-evaluation stilling, |
ajjhattaṃ sampasādanaṃ |
internal assurance, |
cetaso ekodi-bhāvaṃ |
awareness unification, |
a-vitakkaṃ a-vicāraṃ |
No-Thought, no-evaluation, |
samādhi-jaṃ pīti-sukhaṃ |
Samādhi-based rapture-pleasure, |
dutiyaṃ jhānaṃ upasampajja viharati. |
second Jhāna (he) enters, dwells. |
pītiyā ca virāgā |
Rapture ** fading, |
upekkhako ca viharati |
Equanimous ** (he) dwells, |
sato ca sampajāno, |
mindful and alert, |
sukhañca kāyena paṭisaṃvedeti, |
pleasure with-the-body (he) experiences, |
yaṃ taṃ ariyā ācikkhanti — |
that those Noble-Ones declare - |
‘upekkhako satimā sukha-vihārī’ti |
“equanimous (and) mindful (he has) pleasant-abiding.” |
tatiyaṃ jhānaṃ upasampajja viharati. |
third Jhāna (he) enters, dwells. |
sukhassa ca pahānā |
Pleasure's ** abandoning, |
dukkhassa ca pahānā |
pain's ** abandoning, |
pubbeva somanassa-domanassānaṃ atthaṅgamā |
previous elation-(and)-distress disappearance, |
A-dukkham-a-sukhaṃ |
Neither-pain nor-pleasure |
Upekkhā-sati-pārisuddhiṃ |
equanimity-(and)-mindfulness-purified, |
catutthaṃ jhānaṃ upasampajja viharati |
fourth Jhāna (he) enters, dwells. |
AN 5.113 sammā-samādhi-suttaṃ |
AN 5.113 right concentration discourse |
… |
… |
♦ “pañca-hi, bhikkhave, dhammehi samannāgato |
“five-of-these, *********, qualities, possessing (them), |
bhikkhu bhabbo sammā-samādhiṃ |
(a) monk [is] capable (of) righteous-undistractable-lucidity, |
upasampajja viharituṃ. |
[capable of] entering (and) dwelling (in that). |
katamehi pañcahi? |
Which five? |
idha, bhikkhave, bhikkhu |
Here, monks, (a) monk |
1. khamo hoti rūpānaṃ, |
1. (can) patiently-endure **** forms, |
2. khamo saddānaṃ, |
2. (can) patiently-endure sounds, |
3. khamo gandhānaṃ, |
3. (can) patiently-endure odors, |
4. khamo rasānaṃ, |
4. (can) patiently-endure tastes, |
5. khamo phoṭṭhabbānaṃ. |
5. (can) patiently-endure tactile-objects, |
| (key word, khamo = resilience, or patient endurance from AN 5.113) | |
2. ♦ “kathañca, bhikkhave, rañño nāgo khamo hoti saddānaṃ? idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. evaṃ kho, bhikkhave, rañño nāgo khamo hoti saddānaṃ. |
2. “And how is a king’s elephant resilient to sounds? There is the case where a king’s elephant, having gone into battle, hears the sound of elephants, the sound of cavalry, the sound of chariots, the sound of foot soldiers, the resounding din of drums, cymbals, conchs, & tom-toms, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to sounds. |
3. ♦ “kathañca, bhikkhave, rañño nāgo khamo hoti gandhānaṃ? idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. evaṃ kho, bhikkhave, rañño nāgo khamo hoti gandhānaṃ. |
3. “And how is a king’s elephant resilient to aromas? There is the case where a king’s elephant, having gone into battle, smells the stench of the urine & feces of those pedigreed royal elephants who are at home in the battlefield, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is not resilient to aromas. |
| … | |
5. ♦ “kathañca, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ? idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. evaṃ kho, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ. |
5. “And how is a king’s elephant resilient to tactile sensations? There is the case where a king’s elephant, having gone into battle, is pierced by a flight of arrows, two flights, three flights, four flights, five flights of arrows, but he doesn’t falter or faint, he steels himself and engages in the battle. This is how a king’s elephant is resilient to tactile sensations. |
2. ♦ “kathañca, bhikkhave, bhikkhu khamo hoti saddānaṃ? idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde na sārajjati, sakkoti cittaṃ samādahituṃ. evaṃ kho, bhikkhave, bhikkhu khamo hoti saddānaṃ. |
2. “And how is a monk resilient to sounds? There is the case where a monk, on hearing a sound with the ear, feels no passion for a sound that incites passion and can undistractify-&-lucidify his mind. This is how a monk is resilient to sounds. |
3. ♦ “kathañca, bhikkhave, bhikkhu khamo hoti gandhānaṃ. idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṃ samādahituṃ. evaṃ kho, bhikkhave, bhikkhu khamo hoti gandhānaṃ. |
3. “And how is a monk resilient to aromas? There is the case where a monk, on smelling an aroma with the nose, feels no passion for an aroma that incites passion and can undistractify-&-lucidify his mind. This is how a monk is resilient to aromas. |
5. ♦ “kathañca, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ? idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṃ samādahituṃ. evaṃ kho, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ. |
5. “And how is a monk resilient to tactile sensations? There is the case where a monk, on touching a tactile sensation with the body, feels no passion for a tactile sensation that incites passion and can undistractify-&-lucidify his mind. This is how a monk is resilient to tactile sensations. |
AN 7.45 samādhi-parikkhāra-suttaṃ |
AN 7.45 concentration-Accessories-discourse |
♦ 45. “satt-ime, bhikkhave, samādhi-parikkhārā. |
“[There are] seven-(of)-these, *********, concentration-accessories. |
katame satta? |
What seven? |
sammādiṭṭhi, sammāsaṅkappo, |
Right view, right intention, |
sammāvācā, sammākammanto, sammāājīvo, |
right speech, right action, right livelihood, |
sammāvāyāmo, sammāsati. |
right effort, and right mindfulness. |
yā kho, bhikkhave, |
what ever, *********, |
imehi sattah-aṅgehi |
(with) these seven-factors |
cittass-ekaggatā parikkhatā, |
(that the) mind's-unification (is) equipped (with), |
ayaṃ vuccati, bhikkhave, |
that (is) called, *********, |
ariyo sammā-samādhi sa-upaniso itipi sa-parikkhāro itipī”ti. |
noble right-concentration with-supports ***** &-with-accessories *****.’” |
♦ 28. sāvatthinidānaṃ. “ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. taṃ suṇātha. |
At Sāvatthı̄. “Bhikkhus, I will teach you noble right concentration with its supports and its accessories. Listen to that…. |
katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? |
“And what, bhikkhus, is noble right concentration with its supports and its accessories? |
seyyathidaṃ — |
There are: |
AN 5.28 Pañc-aṅgika-sutta |
AN 5.28 Five-Factored-discourse |
“Ariyassa, bhikkhave, pañc-aṅgikassa sammā-samādhissa |
(This) Noble, ********, five-factored right-concentration; |
… |
… |
Puna ca-paraṃ, bhikkhave, bhikkhuno |
Again, and-furthermore, *********, ******** |
paccavekkhaṇā-nimittaṃ sug-gahitaṃ hoti |
(the) reviewing-sign {has been} well-grasped ****, |
su-manasikataṃ sū-(u)padhāritaṃ sup-paṭividdhaṃ paññāya. |
well-attended, well-sustained, well-penetrated (by) wisdom. |
1160 ♦ “seyyathāpi, sāḷha, |
1160(2) “Just as the |
yodhājīvo dūrepātī; |
warrior (is a) long-distance shooter, |
evamevaṃ kho, sāḷha, ariya-sāvako |
so too, mr. sāḷha, (the) noble-one's-disciple |
sammā-samādhi hoti. |
(has) righteous-undistractable-lucidity. |
sammā-samādhi, sāḷha, |
[Using] righteous-undistractable-lucidity, mr. sāḷha, |
ariya-sāvako |
(the) noble-one's-disciple [regards] |
yaṃ kiñci rūpaṃ |
Whatever kind of form (there is)— |
atīt-ānāgata-pacc-uppannaṃ |
whether past, future, or presently-arisen, |
ajjhattaṃ vā bahiddhā vā |
internal or external, |
oḷārikaṃ vā sukhumaṃ vā |
gross or subtle, |
hīnaṃ vā paṇītaṃ vā |
inferior or superior, |
yaṃ dūre santike vā |
far or near— |
sabbaṃ rūpaṃ |
{he sees} all form (as): |
‘n-etaṃ mama, |
‘This is not mine, |
n-eso-ham-asmi, |
this I am not, |
na meso attā’ti |
this is not my self.’ |
evametaṃ yathā-bhūtaṃ |
thus,-this as-it-[actually]-is, |
sammap-paññāya passati. |
(with) right-discernment (he) sees. |
yā kāci vedanā ... pe ... |
Whatever kind of feeling there is … |
yā kāci saññā... |
Whatever kind of perception there is … |
ye keci saṅkhārā... |
Whatever kind of volitional activities there are … |
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ... |
Whatever kind of consciousness there is—whether past,... |
sammappaññāya passati. |
...(with) right-discernment (he) sees. |
. |
. |
♦ “katamañ-ca, bhikkhave, samādh-indriyaṃ? |
"{And}-what, monks, (is) undistractable-lucidity-faculty? |
idha, bhikkhave, ariya-sāvako |
Here, monks, (a) disciple-of-the-noble-ones, |
vossagg-ārammaṇaṃ karitvā |
{having made} release-(as the)-object |
labhati samādhiṃ, |
(he) obtains undistractable-lucidity, |
labhati cittassa ekaggataṃ — |
(he) obtains mind’s singularity - |
idaṃ vuccati, bhikkhave, samādh-indriyaṃ. |
this (is) called, *********, undistractable-lucidity-faculty. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
於愛欲解脫，Wū àiyù jiětuō, |
free from craving for sensual pleasures, |
除惡不-善法，Chú è bùshàn fǎ, |
removing evil (and) un-wholesome dhamma [qualities], |
有覺、有觀，Yǒu jué, yǒu guān, |
with coarse-thinking (and) with subtle-thinking, |
有猗念，Yǒu yī niàn, |
with tranquility (and) mindfulness, |
樂於初禪而自娛樂。Lèwū chū chán ér zì yúlè. |
(he) delights in first Jhāna, and he experiences delight. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨有覺、有觀，Shě yǒu jué, yǒu guān, |
discarding coarse-thinking (and) subtle-thinking, |
內 發歡喜，Nèi fā huānxǐ, |
Internally arousing joy |
專其一意，Zhuān qí yīyì, |
the mind being unified, |
成無覺、無觀，Chéng wú jué, wú guān, |
achieved no coarse-thinking (and) no subtle-thinking, |
念猗 Niàn yī |
mindful (and) tranquil, |
喜安， xǐ'ān, |
(with) joy (and) ease, |
遊二禪而自娛樂。Yóu èr chán ér zì yúlè. |
(he) travels-to second Jhāna and he-himself (experiences) happy pleasure [sukha]. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨於念，Shě wū niàn, |
discarding [joy] mindfully |
修於護，xiū wū hù, |
(he) cultivates equanimity in this respect, |
恒自覺知 身覺樂，héng zìjué zhī shēn jué lè, |
constantly he experiences (and) knows (with his) body the-experience-of pleasure [sukha]. |
諸賢聖所求，zhūxián shèng suǒ qiú, |
as sought after by noble ones, |
護念清淨，hù niàn qīngjìng, |
equanimity (and) mindfulness, (are) pure-(and)-clean, |
行於三 禪。xíng wū sān chán. |
(he) engages in third Jhāna. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨 苦樂心，Shě kǔ lè xīn, |
discarding pain [dukkha] (and) pleasure [sukha] (of) heart/mind, |
無復憂喜，wú fù yōu xǐ, |
without sadness (and) joy, |
無苦無樂，wú kǔ wú lè, |
without pain [dukkha] (and) without pleasure [sukha], |
護念清淨，hù niàn qīngjìng, |
equanimity (and) mindfulness, (are) pure-(and)-clean, |
樂 於四禪。lèwū sì chán. |
(He) delights in fourth Jhāna. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
彼行習 法，Bǐ xíng xí fǎ, |
“he practices the venue to [its] origination, |
行盡法，Xíng jǐn fǎ, |
he practices the venue to [its] cessation, |
并行習盡之法 Bìngxíng xí jǐn zhī fǎ |
and he practices the venue to both [its] origination and cessation.” |
而自娛樂， ér zì yúlè, |
experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
便 得法意止 Biàn défǎ yì zhǐ |
He gains the satipaṭṭhāna of dharmas |
而現在前。 ér xiànzài qián. (pari-mukha) |
and keeps it present in front [of himself]. |
(english from chinese) |
(english from Pāli for comparison) |
separated from desires, |
Quite-withdrawn (from) sensual-pleasure-objects, |
separated from evil and unwholesome states, |
withdrawn (from) unskillful qualities, |
with initial and sustained application of the mind, |
With-thought, with-evaluation, |
with joy and happiness born of separation, |
withdrawal rapture-pleasure, |
dwells having attained the first absorption. |
first Jhāna (he) enters, dwells. |
through the calming of initial and sustained application of the mind, |
Thought-(and)-evaluation stilling, |
with inward stillness |
internal assurance, |
and mental onepointedness, |
awareness unification, |
without initial and sustained application of the mind, |
No-Thought, no-evaluation, |
with joy and happiness born of concentration, |
Samādhi-based rapture-pleasure, |
dwells having attained the second absorption. |
second Jhāna (he) enters, dwells. |
separated from joy and desire, |
Rapture ** fading, |
dwelling in equanimity and not seeking anything, |
Equanimous ** (he) dwells, |
with right mindfulness and right attentiveness, |
mindful and alert, |
experiencing pleasure with the body, |
pleasure with-the-body (he) experiences, |
dwells having attained the third absorption, |
that those Noble-Ones declare - |
which the noble ones speak of as noble equanimity and mindfulness, |
“equanimous (and) mindful (he has) pleasant-abiding.” |
a happy abode. |
third Jhāna (he) enters, dwells. |
with the cessation of pleasure |
Pleasure's ** abandoning, |
and pain, |
pain's ** abandoning, |
and with the earlier cessation of joy and displeasure, |
previous elation-(and)-distress disappearance, |
with neither-painnor-pleasure, |
Neither-pain nor-pleasure |
equanimity, mindfulness, and purity, |
equanimity-(and)-mindfulness-purified, |
dwells having attained the fourth absorption. |
fourth Jhāna (he) enters, dwells. |
何等為正定？ |
What is Right Samādhi? |
謂住心不亂， |
That is to say, abiding with the mind not scattered, |
堅固攝持， |
firm and collected, |
寂止、三昧、 |
with tranquility, samādhi, |
一心 |
and unity of mind. |
何等為正定？正定有二種：有正定世俗、有漏、有取、轉向善趣，有正定是聖、出世間、無漏、不取、正盡苦、轉向苦邊。 |
What is Right Samādhi? Right Samādhi has two types: there is Right Samādhi that is worldly, with outflows, with grasping, oriented towards a good destiny, and there is Right Samādhi that is noble, supramundane, without outflows, not grasping, correctly extinguishing suffering, oriented towards the end of suffering. |
何等為正定世俗、有漏、有取、轉向善趣？若心住不亂不動，攝受寂止、三昧、一心，是名正定世俗、有漏、有取、轉向善趣。 |
What is Right Samādhi that is worldly, with outflows, with grasping, oriented towards a good destiny? If the mind abides without disorder, without movement, and collected, with tranquility, samādhi, and unity of mind, then this is called Right Samādhi that is worldly, with outflows, with grasping, oriented towards a good destiny. |
何等為正定是聖、出世間、無漏、不取、正盡苦、轉向苦邊？謂聖弟子，苦、苦思惟，集，滅，道、道思惟，無漏思惟相應心法，住不亂不散，攝受寂止、三昧、一心，是名正定是聖、出世間、無漏、不取、正盡苦、轉向苦邊。 |
What is Right Samādhi that is noble, supramundane, without outflows, correctly extinguishing suffering, oriented towards the end of suffering? That is to say, a noble disciple contemplates suffering, accumulation, cessation, and the path, contemplating the path, contemplating without outflows associated with mental dharmas, abiding without disorder and without scattering, collected, with tranquility, samādhi, and unity of mind, then this is called Right Samādhi that is noble, supramundane, without outflows, without grasping, correctly extinguishing suffering, and oriented towards the end of suffering. |
(english from Ven. Ānandajoti) |
(english from Pāli for comparison) |
quite secluded from sense desires, |
Quite-withdrawn (from) sensual-pleasure-objects, |
secluded from wicked and unwholesome things, |
withdrawn (from) unskillful qualities, |
having thinking, reflection, |
With-thought, with-evaluation, |
and the happiness and rapture born of seclusion, |
withdrawal rapture-pleasure, |
dwells having attained the first absorption. |
first Jhāna (he) enters, dwells. |
With the stilling of thinking and reflection, |
Thought-(and)-evaluation stilling, |
with internal clarity, |
internal assurance, |
and one-pointedness of mind, |
awareness unification, |
being without thinking, without reflection, |
No-Thought, no-evaluation, |
having the happiness and rapture born of concentration, |
Samādhi-based rapture-pleasure, |
he dwells having attained the second absorption. |
second Jhāna (he) enters, dwells. |
With the fading away of rapture |
Rapture ** fading, |
he dwells equanimous, |
Equanimous ** (he) dwells, |
mindful, clearly knowing, |
mindful and alert, |
experiencing happiness through the body, |
pleasure with-the-body (he) experiences, |
about which the Noble Ones declare: |
that those Noble-Ones declare - |
He lives pleasantly, mindful, and equanimous, |
“equanimous (and) mindful (he has) pleasant-abiding.” |
(thus) he dwells having attained the third absorption. |
third Jhāna (he) enters, dwells. |
Having given up pleasure |
Pleasure's ** abandoning, |
and given up pain, |
pain's ** abandoning, |
and with the previous disappearance of mental well-being and sorrow, |
previous elation-(and)-distress disappearance, |
without pain, without pleasure, |
Neither-pain nor-pleasure |
and with complete purity of mindfulness and equanimity, |
equanimity-(and)-mindfulness-purified, |
he dwells having attained the fourth absorption. |
fourth Jhāna (he) enters, dwells. |
. |
. |
. |
. |
♦ “katamañ-ca, bhikkhave, samādh-indriyaṃ? |
"{And}-what, monks, (is) undistractable-lucidity-faculty? |
idha, bhikkhave, ariya-sāvako |
Here, monks, (a) disciple-of-the-noble-ones, |
vossagg-ārammaṇaṃ karitvā |
{having made} release-(as the)-object |
labhati samādhiṃ, |
(he) obtains undistractable-lucidity, |
labhati cittassa ekaggataṃ — |
(he) obtains mind’s singularity - |
idaṃ vuccati, bhikkhave, samādh-indriyaṃ. |
this (is) called, *********, undistractable-lucidity-faculty. |
| (you don’t leave jhāna or samādhi to do this) | |
SN 36.1 samādhi-suttaṃ |
SN 36.1 concentration-discourse |
♦ 249. “tisso imā, bhikkhave, vedanā. |
(there are) Three (of) these, *********, feelings. |
katamā tisso? |
Which three? |
sukhā vedanā, |
Pleasant feeling, |
dukkhā vedanā, |
unpleasant feeling, |
a-dukkham-a-sukhā vedanā — |
neither-unpleasant-nor-pleasant feeling |
imā kho, bhikkhave, tisso vedanāti. |
these are, *********, (the) three feelings. |
♦ “samāhito sampajāno, |
Concentrated, comprehending, |
sato buddhassa sāvako. |
mindful, (a) Buddha's disciple. |
♦ vedanā ca pajānāti, |
feelings (he) ** understands, |
vedanānañ-ca sambhavaṃ. |
and-feelings' origin, |
♦ “yattha cetā nirujjhanti, |
where **** (they) cease, |
maggañ-ca khaya-gāminaṃ. |
and-(the)-path (that) {leads}-(to their)-destruction. |
♦ vedanānaṃ khayā bhikkhu, |
(with) feelings' destruction, (a) monk, |
nic-chāto pari-nibbuto”ti. |
hunger-less (and) completely-cool." |
Katamā ca, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā |
{and} what, *********, concentration-development, when developed (and) pursued, |
Sati-sampajañ-ñāya saṃvattati? |
(to) mindfulness-(and)-clear-comprehension (it) leads? |
Idha, bhikkhave, bhikkhuno |
Here, monks, a-monk: |
viditā vedanā uppajjanti, |
known (are) feelings (as they) arise, |
viditā upaṭṭhahanti, |
known (as they are) attended-upon, |
viditā abbhatthaṃ gacchanti. |
known (as they) go to} disappear. |
viditā saññā uppajjanti, |
known (are) perceptions (as they) arise, |
viditā upaṭṭhahanti, |
known (as they are) attended-upon, |
viditā abbhatthaṃ gacchanti. |
known (as they) go to} disappear. |
viditā vitakkā uppajjanti, |
known (are) thoughts (as they) arise, |
viditā upaṭṭhahanti, |
known (as they are) attended-upon, |
viditā abbhatthaṃ gacchanti. |
known (as they) go to} disappear. |
Ayaṃ, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā |
This, *********, concentration-development, when developed (and) pursued, |
Sati-sampajañ-ñāya saṃvattati. |
mindfulness-(and)-clear-comprehension (it) leads-to. |
Katamā ca, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā |
{And} what **, monks, (is the) concentration-deveopment (that when) developed and pursued, |
āsavānaṃ khayāya saṃvattati? |
(to the) asinine-inclinations’ destruction (it) leads? |
Idha, bhikkhave, bhikkhu |
Here, monks, a-monk: |
pañcasu upādānak-khandhesu |
Five clingable-aggregates, |
udayabbay-ānupassī viharati: |
(their) rise-and-fall-contemplation (he) dwells (in). |
‘iti rūpaṃ, |
'such (is) form, |
iti rūpassa samudayo, |
such (is) form’s origination, |
iti rūpassa atthaṅgamo; |
such (is) form’s passing-away, |
iti vedanā, |
such (is) feeling, |
iti vedanāya samudayo, |
such (is) feeling’s origination, |
iti vedanāya atthaṅgamo; |
such (is) feeling’s passing-away, |
iti saññā, |
such (is) perception, |
iti saññāya samudayo, |
such (is) perception’s origination, |
iti saññāya atthaṅgamo; |
such (is) perception’s passing-away, |
iti saṅkhārā, |
such (is) fabrications, |
iti saṅkhārānaṃ samudayo, |
such (is) fabrications’s origination, |
iti saṅkhārānaṃ atthaṅgamo; |
such (is) fabrications’s passing-away, |
iti viññāṇaṃ, |
such (is) consciousness, |
iti viññāṇassa samudayo, |
such (is) consciousness’s origination, |
iti viññāṇassa atthaṅgamo’ti. |
such (is) consciousness’s passing-away, |
Ayaṃ, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā |
This-is, *********, concentration-development (that) when developed (and) pursued, |
āsavānaṃ khayāya saṃvattati. |
(to the) asinine-inclinations’ destruction (it) leads. |
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♦ “sammā-samādhi, bhikkhave, dhammapadaṃ |
(4) Righteous-undistractable-lucidity is a Dhamma footstep, |
aggaññaṃ rattaññaṃ |
primal, of long standing, |
vaṃsaññaṃ porāṇaṃ |
traditional, ancient, |
asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, |
un-mixed and never before mixed [with impurities], |
na saṃkīyati na saṃkīyissati, |
which are not being mixed and will not be mixed, |
appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. |
which are not repudiated by wise ascetics and brahmins. |
… |
… |
♦ “an-abhijjhālu vihareyya, |
free-(from)-longing (one) should-dwell, |
A-byāpannena cetasā. |
no-ill-will (in) mind. |
♦ sato ekagga-cittassa, |
mindful, singular-mind, |
ajjhattaṃ su-samāhito”ti. |
internally, thoroughly,-undistractably-lucid [samādhi]. |
♦ “katamañ-ca, bhikkhave, samādh-indriyaṃ? |
"{And}-what, monks, (is) concentration-faculty? |
idha, bhikkhave, ariya-sāvako |
Here, monks, (a) disciple-of-the-noble-ones, |
vossagg-ārammaṇaṃ karitvā |
{having made} release-(as the)-object |
labhati samādhiṃ, |
(he) obtains concentration, |
labhati cittassa ekaggataṃ — |
(he) obtains {singleness of} mind - |
idaṃ vuccati, bhikkhave, samādh-indriyaṃ. |
this (is) called, *********, concentration-faculty. |
1. Sīlavato, bhikkhave, sīla-sampannassa |
1. “(for a) virtuous [person], *********, (who has) virtuous-behavior -- in possession, |
upanisa-sampanno hoti a-vippaṭisāro; |
(the) proximate-cause-is-possessed (by) non-regret. |
2. a-vippaṭisāre sati a-vippaṭisāra-sampannassa |
2. (when there is) non-regret ****, (for one with) non-regret- in possession, |
upanisa-sampannaṃ hoti pāmojjaṃ; |
(the) proximate-cause-is-possessed (by) mirth. |
3. pāmojje sati pāmojja-sampannassa |
3. (When there is) mirth ****, (for one with) mirth- in possession, |
upanisa-sampannā hoti pīti; |
(the) proximate-cause-is-possessed (by) rapture. |
4. pītiyā sati pīti-sampannassa |
4. (When there is) rapture ****, (for one with) rapture- in possession, |
upanisa-sampannā hoti passaddhi; |
(the) proximate-cause-is-possessed (by) pacification. |
5. passaddhiyā sati passaddhi-sampannassa |
5.(When there is) pacification ****, (for one with) pacification- in possession, |
upanisa-sampannaṃ hoti sukhaṃ; |
(the) proximate-cause-is-possessed (by) pleasure. |
6. sukhe sati sukha-sampannassa |
6. (When there is) pleasure ****, (for one with) pleasure- in possession, |
upanisa-sampanno hoti sammā-samādhi; |
(the) proximate-cause-is-possessed (by) righteous - undistractable-lucidity. |
7. sammā-samādhimhi sati sammā-samādhi-sampannassa |
7. (When there is) righteous - undistractable-lucidity ****, (for one with) righteous - undistractable-lucidity- in possession, |
upanisa-sampannaṃ hoti yathā-bhūta-ñāṇa-dassanaṃ; |
(the) proximate-cause-is-possessed (by) knowledge and vision of things as they really are. |
8. yathā-bhūta-ñāṇa-dassane sati yathā-bhūta-ñāṇa-dassana-sampannassa |
8. (When there is) knowledge and vision of things as they really are ****, (for one with) knowledge and vision of things as they really are - in possession, |
upanisa-sampanno hoti nibbidā-virāgo; |
(the) proximate-cause-is-possessed (by) disenchantment and dispassion |
9. nibbidā-virāge sati nibbidā-virāga-sampannassa |
9. (When there is) disenchantment and dispassion ****, (for one with) disenchantment and dispassion - in possession, |
10. upanisa-sampannaṃ hoti vimutti-ñāṇa-dassanaṃ. |
10. (the) proximate-cause-is-possessed (by) liberation's - knowledge and vision. |