(8) Catvāri Dhyānāni
(8) The Four Absorptions

Tatra bhikṣavaḥ katamāni catvāri dhyānāni?
Herein, monastics, what are the four absorptions?

Imāni bhikṣavaś-catvāri dhyānāni.
These, monastics, are the four absorptions.

(9) Catasra Ārūpya-Samāpattayaḥ
(9) The Four Formless Attainments

Tatra bhikṣavaḥ katamāś-catasra ārūpya-samāpattayaḥ?
Herein, monastics, what are the four formless attainments?

Imā bhikṣava ucyante catasra ārūpya-samāpattayaḥ.
These, monastics, are said to be the four formless attainments.

(10) Catvāro Brāhma-Vihārāḥ
(10) The Four Spiritual States

(Tatra bhikṣavaḥ) katame Text prints: (Tatra) katame (bhikṣavaḥ). catvāro brāhma-vihārāḥ?
(Herein, monastics,) what are the four spiritual states?

Ime bhikṣavaś-catvāro Texts reads: cātvāro. brāhma-vihārāḥ.
These, monastics, are the four spiritual states.

(11) Catasraḥ Pratipadaḥ
(11) The Four Ways of Practice

Tatra {bhikṣavaḥ} Wanted for consistency. katamāś-catasraḥ pratipadaḥ?
Herein, {monastics,} what are the four ways of practice?

(1) {Duḥkhā Dhandhābhijñā}
(1) {Painful and Slow in Knowledge}

Tatra katamā duḥkhā pratipad dhandhābhijñā?
Herein, what is the practice which is painful and slow in knowledge?

Ihaikatyaḥ pudgalaḥ praktyaiva tīvra-rāgo bhavati,
Here, one person constitutionally has great passion,

tīvra-dveṣo bhavati, tīvra-moho bhavati,
has great hatred, has great delusion,

so ’bhīkṣṇaṁ tīvra-rāgatayā rāgajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati,
and because of his great passion, he continually experiences pain and sorrow which is born of passion,

abhīkṣṇaṁ tīvra-dveṣatayā dveṣajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati,
and because of his great hatred, he continually experiences pain and sorrow which is born of hatred,

abhīkṣṇaṁ tīvra-mohatayā mohajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati.
and because of his great delusion, he continually experiences pain and sorrow which is born of delusion.

Tasyemāni pañca lokottarāṇīndriyāṇi dhandhāni bhavanti,
And for him these five supermundane faculties are slow,

mdūny-a(tīkṣṇāny-a)śīghra-vāhīny-āsravāṇāṁ kṣayāya.
feeble, not sharp, not speedy in bringing about the destruction of the pollutants.

Katamāni pañca?
What five?

Yad-uta:
They are as follows: There is a definition of these faculties at 16 below.

Sa evaṁ pañcānāṁ lokottarāṇam-indriyāṇāṁ
Thus these five supermundane faculties

mdutvād-aśīghra-vāhitvāc-ca dhandham
are feeble and not speedy and are slow in bringing about

evānantaryaṁ samādhiṁ spśati,
contact with the meditation that has immediate result,

yad-utāsravāṇāṁ kṣayāya.
that is to say, the destruction of the pollutants.

Iyaṁ duḥkhā pratipad dhandhābhijñā.
This is the practice which is painful and slow in knowledge.

(2) {Duḥkhā Kṣiprābhijñā}
(2) {Painful and Quick in Knowledge}

Tatra katamā duḥkhā pratipat kṣiprābhijñā?
Herein, what is the practice which is painful and quick in knowledge?

Ihaikatyaḥ pudgalaḥ praktyaiva tīvra-rāgo bhavati,
Here, one person constitutionally has great passion,

tīvra-dveṣo [bhavati], tīvra-moho [bhavati],
has great hatred, has great delusion,

so ’bhīkṣṇaṁ tīvra-rāgatayā rāgajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati,
and because of his great passion, he continually experiences pain and sorrow which is born of passion,

abhīkṣṇaṁ tīvra-dveṣatayā dveṣajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati,
and because of his great hatred, he continually experiences pain and sorrow which is born of hatred,

abhīkṣṇaṁ tīvra-mohatayā mohajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati.
and because of his great delusion, he continually experiences pain and sorrow which is born of delusion.

Tasyemāni pañca lokottarāṇīndriyāṇi Text: lokottarāṇi indriyāṇi, inconsistently. adhimātrāṇi bhavanti,
(But) for him these five supermundane faculties are in high measure,

tīkṣṇāni śīghravāhīni {āsravāṇāṁ kṣayāya}.
(they are) sharp and speedy in bringing about {the destruction of the pollutants}.

Katamāni pañca?
What five?

Yad-uta:
They are as follows:

Sa eṣāṁ pañcānāṁ lokottarāṇām-indriyāṇām-
(Therefore) these five supermundane faculties

adhimātratvāt (tīkṣṇatvāt) śīghra-vāhitvāc-ca kṣipram
being in high measure, they are (sharp) and speedy and quick in bringing about

evānantaryaṁ samādhiṁ spśati,
contact with the meditation that has immediate result,

yad-utāsravāṇāṁ kṣayāya.
that is to say, the destruction of the pollutants.

Iyaṁ duḥkhā pratipat kṣiprābhijñā.
This is the practice which is painful and quick in knowledge.

(3) {Sukhā Dhandhābhijñā}
(3) {Pleasant and Slow in Knowledge}

Tatra katamā sukhā pratipad dhandhābhijñā?
Herein, what is the practice which is pleasant and slow in knowledge?

Ihaikatyaḥ pudgalaḥ praktyaivālparāgo bhavati,
Here, one person constitutionally has little passion,

alpadveṣo bhavati, alpamoho bhavati,
has little hatred, has little delusion,

so ’lparāgatayā nābhīkṣṇaṁ rāgajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati,
and because of his little passion, he does not continually experience pain and sorrow which is born of passion,

alpadveṣatayā nābhīkṣṇaṁ dveṣajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati,
and because of his little hatred, he does not continually experience pain and sorrow which is born of hatred,

alpamohatayā nābhīkṣṇaṁ mohajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati.
and because of his little delusion, he does not continually experience pain and sorrow which is born of delusion.

Tasyemāni pañca lokottarāṇīndriyāṇi dhandhāni bhavanti,
(But) for him these five supermundane faculties are slow,

mduni na tīkṣṇāni na śīghravāhīni {āsravāṇāṁ kṣayāya}.
feeble, not sharp, not speedy in bringing about {the destruction of the pollutants}.

Katamāni pañca?
What five?

Yad-uta:
They are as follows:

Sa eṣāṁ pañcānāṁ lokottarāṇām-indriyāṇāṁ
(Therefore) these five supermundane faculties

dhandhatvād-atīkṣṇātvān-mdutvād-aśīghra-vāhitvāc-ca dhandham
are slow, not sharp, feeble, not speedy and are slow in bringing about

evānantarya-samādhiṁ spśati,
contact with the meditation that has immediate result,

yad-utāsravāṇāṁ Text inconsistently: yad-uta āsravāṇāṁ. kṣayāya.
that is to say, the destruction of the pollutants.

Iyaṁ Text inconsistently: Iyam-ucyante. sukhā pratipad dhandhābhijñā.
This is the practice which is pleasant and slow in knowledge.

(4) {Sukhā Kṣiprābhijñā}
(4) {Pleasant and Quick in Knowledge}

Tatra katamā sukhā pratipat kṣiprābhijñā?
Herein, what is the practice which is pleasant and quick in knowledge?

Ihaikatyaḥ pudgalaḥ praktyaivālparāgo Text: -alparāgo. bhavati,
Here, one person constitutionally has little passion,

alpadveṣaḥ, alpamohaḥ, Inconsistent with what was written previously, we would expect: alpa-dveṣo bhavati, alpa-moho bhavati.
has little hatred, has little delusion,

so ’lparāgatayā nābhīkṣṇaṁ rāgajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati,
and because of his little passion, he does not continually experience pain and sorrow which is born of passion,

alpadveṣatayā nābhīkṣṇaṁ dveṣajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati,
and because of his little hatred, he does not continually experience pain and sorrow which is born of hatred,

alpamohatayā nābhīkṣṇaṁ mohajaṁ duḥkha-daurmanasyaṁ pratisaṁvedayati.
and because of his little delusion, he does not continually experience pain and sorrow which is born of delusion.

Tasyemāni pañca lokottarāṇīndriyāṇi adhimātrāṇi bhavanti,
(But) for him these five supermundane faculties are in high measure,

tīkṣṇāni śīghravāhīni {āsravāṇāṁ kṣayāya}.
(they are) sharp and speedy in bringing about {the destruction of the pollutants}.

Katamāni pañca?
What five?

Yad-uta:
They are as follows:

Sa eṣāṁ pañcānāṁ lokottarāṇām-indriyāṇāṁ-
(Therefore) these five supermundane faculties,

adhimātratvāt tīkṣṇatvāt śīghra-vāhitvāc-ca kṣipram
being in high measure, they are (sharp) and speedy and quick in bringing about

evānantaryaṁ samādhiṁ spśati,
contact with the meditation that has immediate result,

yad-utāsravāṇāṁ kṣayāya.
that is to say, the destruction of the pollutants.

Iyam-ucyate sukhā pratipat kṣiprābhijñā.
This is said to be the practice which is pleasant and quick in knowledge.

Imā bhikṣavaḥ catasraḥ pratipadaḥ.
These, monastics, are the four ways of practice.

(12) Catasraḥ Samādhi-Bhāvanāḥ
(12) The Four Cultivations of Meditation

Tatra bhikṣavaḥ katamāś-catastraḥ samādhi-bhāvanāḥ?
Herein, monastics, what are the four cultivations of meditation?

(1) {Kāma-Rāga-Prahāṇāya}
(1) {The Abandoning of Sensual Desire}

Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā bhāvitā bahulīktā,
Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of,

kāma-rāga-prahāṇāya saṁvartate?
leads to the abandoning of sensual desire?

Iha bhikṣavo bhikṣur-a{ra}nya-gato vā, vkṣa-mūla-gato vā, śūnyāgāra-gato vā,
Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place,

imam-eva kāyam-urdhaṁ – yāvat-pāda-talādhaḥ keśa-matthakāt, tvak-paryantaṁ,
in regard to this very body – from the sole of the feet upwards, from the hair of the head down, bounded by the skin,

yathāvasthitaṁ, yathā-praṇihitaṁ, pūrṇaṁ nānā-prakārasyāśucer-
as it is placed, as it is disposed, full of manifold impurities,

yathā-bhūtaṁ samyak prajñayā pratyavekṣate:
reflects with right wisdom as it really is:

Santi asmiṁ kāye:
There are in this body:

pūrṇaṁ nānā-prakārasyāśucer-yad-bhūtaṁ pratyavekṣate,
(thus on this body) full of manifold impurities he reflects with right wisdom as it really is.

Tad-yathā bhikṣava ubhayato dvāra-vinirmuktaṁ koṣṭhāgāraṁ,
Just as though, monks, there were a granary with open doors at both ends,

paripūrṇaṁ nānā-prakārasya sasya-jātasya:
full of various and manifold kinds of corn varieties:

dhānya-tila-sarṣapa-mudga-yava-māṣāṇām,
grain, sesame, mustard, mung beans, meal and beans,

tac-cakṣuṣmān puruṣo vyavalokayan jānīyād:
and a man with good vision looking round would understand:

imāni śūka-dhānyāni, imāni phala-dhānyāni,
these are bearded grains, these are fruit-grain,

evam-eva bhikṣavo bhikṣur-imam-eva kāyaṁ –
even so, monastics, a monastic in regard to this very body –

yathāvasthitaṁ yathāpraṇihitaṁ yāvat pratyavekṣate.
as it is placed, as it is disposed, reflects thus.

Iyaṁ bhikṣavaḥ samādhi-bhāvanā āsevitā bahulīktā,
This is the cultivation of meditation which, when practised, developed, made much of,

kāma-rāga-prahāṇāya saṁvartate.
leads to the abandoning of sensual desire.

(2) {Dṣṭa-Dharma-Sukha-Vihārāya}
(2) {A Pleasant Abiding Here and Now}

Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā bhāvitā bahulīktā
Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of,

dṣṭa-dharma-sukha-vihārāya saṁvartate?
leads to a pleasant abiding here and now?

Iha bhikṣavo bhikṣur-{ar}anya-gato vā, vkṣa-mūla-gato vā, śūnyāgāra-gato vā,
Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place,

imam-eva kāyam-adhyātmaṁ vivekajena samādhijena prīti-sukhena Text: prīti-sukhenābhiṣyandati, inconsistently with what is written below. abhiṣyandati,
has a body that is suffused internally with the happiness and joy born of seclusion and concentration,

paripūrayati, pariprīṇayati, parisphūrati.
and is fulfilled, satisfied and manifesting it.

Tasya nāsti sarvataḥ kāyād-asphuṭaṁ bhavaty-asphūraṇīyaṁ,
For him there is no part of the whole body that is not pervaded, not manifesting it,

yad-uta, adhyātmaṁ vivekajena Text: adhyātmaja-vivekajena, which appears to be a mistake. samādhijena prīti-sukhena.
that is to say, the internal happiness and joy born of seclusion and concentration.

Tad-yathāpi nāma bhikṣavaḥ,
Just as though, monastics,

utpalāni vā padmāni vā kumudāni vā puṇḍarīkāni vā udake jātāni,
water-lilies or red lotuses or white lotuses which are born in water,

udake vddhāni, udake magnāni, sarvāṇi tāni śītalena,
growing in water, immersed in water, they are all cool,

vāriṇā ’bhiṣyanditāni pariṣyanditāni paripūritāni pariprīṇitāni parisphūritāni,
flowing, streaming, fulfilled, satisfied and manifesting in water,

evam-eva bhikṣavo bhikṣur-{ar}aṇyagato vā vkṣa-mūla-gato vā śūnyāgāra-gato vā,
so, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place,

imam-eva kāyam-adhyātmaṁ vivekajena samādhijena prīti-sukhena abhiṣyandati,
has a body that is suffused internally with the happiness and joy born of seclusion and concentration,

paripūrayati, pariprīṇayati, parisphūrati.
and is fulfilled, satisfied and manifesting it.

Tasya nāsti sarvataḥ kāyād-asphuṭaṁ bhavaty-asphūraṇīyaṁ
For him there is no part of the whole body that is not pervaded, not manifesting it,

yad-uta adhyātmaṁ vivekajena prīti-sukhena.
that is to say, the internal happiness and joy born of seclusion and concentration.

Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīktā
This is the cultivation of meditation which, when practised, developed, made much of,

dṣṭa-dharma-sukha-vihārāya saṁvartate.
leads to a pleasant abiding here and now.

(3) {Jñāna-Darśana-Pratilambhāya}
(3) {The Acquisition of Knowledge and Insight}

Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā,
Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of,

bhāvitā bahulīktā jñāna-darśana-pratilambhāya saṁvartate?
leads to the acquisition of knowledge and insight?

Iha bhikṣavo bhikṣuṇā ālokasaṁjñā sādhu ca suṣṭhu ca sughītā bhavati,
Here, monastics, a monastic grasps well and truly the perception of light,

sumanasiktā sudṣṭā supratividdhā,
applies his mind well, sees it well, penetrates it well,

divasa-saṁjñādhiṣṭhitā samaprabhāsaṁ cittaṁ bhāvayati;
daily he cultivates his illumined mind, determined on the perception;

yathā divā tathā rātrau, yathā rātrau tathā divā;
as by day, so by night, as by night, so by day;

yathā pūrvaṁ tathā paścāt, yathā paścāt-tathā; Text: yathā paścāt-tathā puraḥ, with the last word looking like a gloss.
as before, so later, as later, so before;

yathādhastat tathaivordhvaṁ, yathaivordhvaṁ tathādhaḥ.
as below, so above, as above, so below.

Iti vivtena cetasā ’paryavanaddhena,
Thus with an open mind, which is receptive,

divasa-saṁjñādhiṣṭhitaṁ samaprabhāsaṁ cittaṁ bhāvayati,
by day he cultivates his illumined mind, determined on the perception,

sarvāvantam-iti lokam.
in every corner of the world.

Tad-yathāpi nāma bhikṣavo grīṣmāṇāṁ paścime māse
Just as though, monastics, in the first month of the summer

vyabhre dine vigatabalāhake nabhasi,
the days are cloudless, without thunder or rain, or mists,

madhyāhnakālasamaye yāvad-ālokapariśuddho bhavati,
and in the middle of the day, as far as there is light, it is pure,

paryavadātaḥ prabhāsvaraḥ, na cāsyāndhakārārpitatvaṁ bhavati,
fulfilled, luminous, and there is no darkness found,

evam-eva bhikṣavo bhikṣuṇā ālokasaṁjñā sādhu ca suṣṭhu ca sughīto bhavati,
so, monastics, a monastic grasps well and truly the perception of light,

sumanasiktā sudṣṭā supratividdhā,
applies his mind well, sees it well, penetrates it well,

divasa-saṁjñādhiṣṭhitā samaprabhāsaṁ cittaṁ bhāvayati,
by day he cultivates his illumined mind, determined on the perception,

yathā divā tathā rātrau, yathā rātrau tathā divā;
as by day, so by night, as by night, so by day;

yathā pūrvaṁ tathā paścāt, yathā paścāt-tathā; Text: yathā paścāt-tathā puraḥ, with the last word looking like a gloss.
as before, so later, as later, so before;

yathādhastathaivordhvaṁ, Above written as: yathādhastat-tayaivordhvaṁ. yathaivordhvaṁ tathādhaḥ.
as below, so above, as above, so below.

Iti vivtena cetasā ’paryavanaddhena,
Thus with an open mind, which is receptive,

divasa-saṁjñādhiṣṭhitena samaprabhāsaṁ cittaṁ bhāvayati.
daily he cultivates his illumined mind, determined on the perception.

Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīktā
This is the cultivation of meditation which, when practised, developed, made much of,

jñāna-darśana-pratilambhāya saṁvartate.
leads to the acquisition of knowledge and insight.

(4) {Prajñā-Pratilambhāya}
(4) {The Acquisition of Wisdom}

Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā bhāvitā bahulīktā
Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of,

prajñā-pratilambhāya saṁvartate?
leads to the acquisition of wisdom?

Iha bhikṣavo bhikṣur-araṇyagato (vā) vkṣa-mūla-gato vā śūnyāgāra-gato vā,
Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place,

sukhasya ca prahāṇād duḥkhasya ca prahāṇāt
having given up pleasure, given up pain,

pūrvam-eva saumanasya-daurmanasyayor-astaṅgamād,
and with the previous disappearance of mental well-being and sorrow,

aduḥkhāsukham-upekṣā-smti-pariśuddhaṁ,
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

caturthaṁ dhyānam-upasaṁpadya viharati.
dwells having attained the fourth absorption.

Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīktā
This is the cultivation of meditation which, when practised, developed, made much of,

prajñā-pratilambhāya saṁvartate.
leads to the acquisition of wisdom.

Imāś-catasraḥ samādhi-bhāvanāḥ.
These are the four cultivations of meditation.