English
Having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly stilled, from restlessness and remorse. He purifies the mind, having abandoned doubt, he dwells having crossed over doubt, free from perplexity about skillful qualities, he purifies the mind from doubt. Having abandoned these five hindrances, the defilements of the heart, which weaken wisdom, quite secluded from sense pleasures, secluded from unwholesome qualities, with thought and examination, born of seclusion, he attains and dwells in the first jhāna, filled with rapture and pleasure. With the subsiding of thought and examination, with inner tranquility, with unification of mind, without thought, without examination, born of concentration, he attains and dwells in the second jhāna, filled with rapture and pleasure. With the fading away of rapture, he dwells with equanimity, mindful and clearly comprehending, experiencing pleasure with the body, that of which the noble ones declare, "Equanimous, mindful, he dwells in pleasure," he attains and dwells in the third jhāna. With the abandoning of pleasure, and the abandoning of pain, with the previous disappearance of joy and sorrow, he attains and dwells in the fourth jhāna, which has neither pain nor pleasure, and purity of mindfulness through equanimity. With the complete transcending of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, "Infinite is space," he attains and dwells in the sphere of infinite space. With the complete transcending of the sphere of infinite space, "Infinite is consciousness," he attains and dwells in the sphere of infinite consciousness. With the complete transcending of the sphere of infinite consciousness, "There is nothing," he attains and dwells in the sphere of nothingness. With the complete transcending of the sphere of nothingness, he attains and dwells in the sphere of neither perception nor non-perception. The Analysis of Jhāna. The Analysis of the Boundless States These four are boundless states: Here, a bhikkhu dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus, above, below, across, everywhere, identifying himself with all, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, boundless, without hatred, without ill-will. Imbued with compassion. He dwells pervading one direction with a heart imbued with compassion, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, in all ways, he dwells pervading the entire world with a heart imbued with compassion, abundant, exalted, measureless, without hostility, without ill will. He dwells pervading one direction with a heart imbued with gladness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, in all ways, he dwells pervading the entire world with a heart imbued with gladness, abundant, exalted, measureless, without hostility, without ill will. He dwells pervading one direction with a heart imbued with equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, in all ways, he dwells pervading the entire world with a heart imbued with equanimity, abundant, exalted, measureless, without hostility, without ill will. Analysis of the Immeasurables. Analysis of the Precepts The five precepts: abstaining from taking life is a training precept, abstaining from taking what is not given is a training precept, abstaining from misconduct in sensual pleasures is a training precept, abstaining from false speech is a training precept, abstaining from intoxicants causing negligence is a training precept. Analysis of the Precepts. Analysis of Discrimination The four discriminations: discrimination of meaning, discrimination of the Dhamma, discrimination of language, discrimination of ready wit. Analysis of Discrimination. Analysis of Knowledge One kind of object of knowledge: the five kinds of consciousness are not roots, are without roots, are dissociated from roots, are conditioned, are compounded, are formless, are mundane, are defiled, are connected with fetters, are connected with ties, are connected with floods, are connected with yokes, are connected with hindrances, are grasped at, are objects of clinging, are defiling, are indeterminate, have an object, are non-mental, are resultant, are clung to and objects of clinging, are undefiled and defiling, are not with initial and sustained thought, are not with sustained thought only, are without initial and sustained thought, are not joy. Co-arisen, not to be abandoned by seeing, nor by development, Not having causes to be abandoned by seeing, nor by development, Neither accumulating nor diminishing, Neither a trainee nor a perfected one, Limited, belonging to the sense-sphere, Not belonging to the form-sphere, nor to the formless-sphere, Included, not unincluded, Unfixed, not leading out. Having arisen-object, having arisen-arising, Having pre-arisen-object, having pre-arisen-arising, Having internal-object, having external-arising, Having unmixed-object, having unmixed-arising, Having diverse-object, having diverse-arising, They do not experience each other's range and scope, They do not arise without association, They do not arise without attention, They do not arise without being crowded, They do not arise without a prior and a final, They do not arise immediately after each other. The five consciousnesses are without application, With the five consciousnesses, one does not recognize any dhamma, Except for mere impact, Even immediately after the five consciousnesses, one does not recognize any dhamma, With the five consciousnesses, one does not establish any posture, Even immediately after the five consciousnesses, one does not establish any posture, With the five consciousnesses, one does not establish bodily action or verbal action, Even immediately after the five consciousnesses, one does not establish bodily action or verbal action, With the five consciousnesses, one does not undertake wholesome or unwholesome dhamma, Even immediately after the five consciousnesses, one does not undertake wholesome or unwholesome dhamma, With the five consciousnesses, one does not attain nor emerge, Even immediately after the five consciousnesses, one does not attain nor emerge, With the five consciousnesses, one does not die nor arise, Even immediately after the five consciousnesses, one does not die nor arise, With the five consciousnesses, one does not sleep nor awaken nor dream, Even immediately after the five consciousnesses, one does not sleep nor awaken nor dream, Wisdom is the discernment of things as they are. Thus, a single kind of object of knowledge. Two kinds of object of knowledge – mundane wisdom. , supramundane wisdom. Wisdom that can be known, wisdom that cannot be known. Wisdom with taints, wisdom without taints. Wisdom with taints, separated from taints. Wisdom without taints, separated from taints. Wisdom that binds, wisdom that does not bind. Wisdom that binds, separated from bonds. Wisdom that does not bind, separated from bonds. Wisdom that ties, wisdom that does not tie. Wisdom that ties, separated from ties. Wisdom that does not tie, separated from ties. Wisdom that floods, wisdom that does not flood. Wisdom that floods, separated from floods. Wisdom that does not flood, separated from floods. Wisdom that yokes, wisdom that does not yoke. Wisdom that yokes, separated from yokes. Wisdom that does not yoke, separated from yokes. Wisdom that hinders, wisdom that does not hinder. Wisdom that hinders, separated from hindrances. Wisdom that does not hinder, separated from hindrances. Wisdom that is grasped, wisdom that is not grasped. Wisdom that is grasped, separated from grasping. Wisdom that is not grasped, separated from grasping. Wisdom that is clung to, wisdom that is not clung to. Wisdom that is clung to, that can be clung to. Wisdom that is not clung to, that cannot be clung to. Wisdom that is clung to, separated from clinging. Wisdom that is not clung to, separated from clinging. Wisdom that defiles, wisdom that does not defile. Wisdom that defiles, separated from defilements. Wisdom that does not defile, separated from defilements. Wisdom with initial thought, wisdom without initial thought. Wisdom with sustained thought, wisdom without sustained thought. Wisdom with joy, wisdom without joy. Wisdom accompanied by joy, wisdom not accompanied by joy. Wisdom accompanied by happiness, wisdom not accompanied by happiness. Wisdom accompanied by equanimity, wisdom not accompanied by equanimity. Wisdom pertaining to the sense sphere, wisdom not pertaining to the sense sphere. Wisdom pertaining to the form sphere, wisdom not pertaining to the form sphere. Wisdom pertaining to the formless sphere, wisdom not pertaining to the formless sphere. Wisdom that is included, wisdom that is not included. Wisdom that leads out, wisdom that does not lead out. Wisdom that is definite, wisdom that is indefinite. Wisdom that is surpassed, wisdom that is unsurpassed. Wisdom that understands the meaning, wisdom that has understood the meaning. Thus, wisdom is twofold. Knowledge-object. Knowledge-object of three kinds – wisdom born of thinking, wisdom born of learning, wisdom born of development. Wisdom born of giving, wisdom born of virtue, wisdom born of development. Wisdom in higher virtue, wisdom in higher mind, wisdom in higher wisdom. Skill in means for gain, skill in means for avoiding loss, skill in appropriate means. Wisdom that is result, wisdom whose nature is of the nature of result, wisdom whose nature is neither of the nature of result nor not of the nature of result.