“Catasso imā, bhikkhave, samādhibhāvanā. Katamā catasso? Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
“Bhikkhus, there are these four developments of |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|. What four? 1.) There is, bhikkhus, a development of collectedness that, when cultivated and frequently practiced, leads to a pleasant abiding in the here and now. 2.) There is, bhikkhus, a development of collectedness that, when cultivated and frequently practiced, leads to the attainment of knowledge and vision. 3.) There is, bhikkhus, a development of collectedness that, when cultivated and frequently practiced, leads to clear present moment awareness. 4.) There is, bhikkhus, a development of collectedness that, when cultivated and frequently practiced, leads to the wearing away of the taints.
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.
1.) And what, bhikkhus, is the development of collectedness that, when cultivated and frequently practiced, leads to a pleasant abiding in the here and now? Here, bhikkhus, a bhikkhu, secluded from sensual pleasures… [and so on] … enters and dwells in the fourth jhāna. This, bhikkhus, is the development of collectedness that, when cultivated and frequently practiced, leads to a |pleasant abiding in the here and now::comfortable existence in this very life [diṭṭhadhammasukhavihāra]|.
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati? Idha, bhikkhave, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti— yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati.
2.) And what, bhikkhus, is the development of collectedness that, when cultivated and frequently practiced, leads to the attainment of knowledge and vision? Here, bhikkhus, a bhikkhu focuses on the |perception of brightness::perception of light [ālokasaññā]| and |resolves::determines; lit. stands firmly [adhiṭṭhāti]| on the |perception of daylight::concept of day [divāsaññā]|: as by day, so by night; as by night, so by day. Thus, with an open and unencumbered heart, he cultivates a mind full of radiance. This, bhikkhus, is the development of collectedness that, when cultivated and frequently practiced, leads to the attainment of |knowledge and vision::understanding and insight; (comm) gaining knowledge and vision via divine eye [ñāṇadassana]|.
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā …pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.
3.) And what, bhikkhus, is the development of collectedness that, when cultivated and frequently practiced, leads to clear present moment awareness? Here, bhikkhus, felt experiences arise known to a bhikkhu, remain present known, and pass away known. |Perceptions::Particular acts or instances of recognizing and labeling experience; specific identifications, interpretations, or mental markings applied to sensory or mental objects. They arise dependent on contact and memory and shape how phenomena are taken up; third of the five aggregates [saññā]| arise known... [and so on] ... |Thoughts::reflections, mental considerations [vitakkā]| arise known, remain present known, and pass away known. This, bhikkhus, is the development of collectedness that, when cultivated and frequently practiced, leads to |clear present moment awareness::mindfulness and clear comprehension, mindful attentiveness [satisampajañña]|.
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.
4.) And what, bhikkhus, is the development of collectedness that, when cultivated and frequently practiced, leads to the wearing away of the taints? Here, bhikkhus, a bhikkhu dwells observing arising and passing away in the |five aggregates subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|: ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the passing away of form; such is |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, such is the arising of felt experience, such is the passing away of felt experience; such is |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’ This, bhikkhus, is the development of collectedness that, when cultivated and frequently practiced, leads to the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|.
Imā kho, bhikkhave, catasso samādhibhāvanā. Idañca pana metaṁ, bhikkhave, sandhāya bhāsitaṁ pārāyane puṇṇakapañhe:
These, bhikkhus, are the four developments of collectedness. And it was with reference to this, bhikkhus, that I spoke in the |Way to the Far Shore [SnP 5]::last chapter of the Sutta Nipāta; lit. going beyond. Browse its discourses over [here](/snp5) [pārāyana]|, ‘Puṇṇaka’s Questions’ [1]:
‘Saṅkhāya lokasmiṁ paroparāni,
Yassiñjitaṁ natthi kuhiñci loke;
Santo vidhūmo anīgho nirāso,
Atāri so jātijaranti brūmī’”ti.
‘Having understood the |high and low::superior and inferior [paropara]| in the world,
for whom the world holds no trace of agitation;
|tranquil::peaceful, calm [santa]|, |passionless::desireless; lit. smokeless [vidhūma]|, |untroubled::undisturbed, calm; lit. free from trembling [anīgha]|, and |fulfilled::free from hope, desire-less [nirāsa]|—
he has crossed over birth and old age, I say.’”