Pathavikasiṇaṁ bhāveti …  They develop the meditation on universal earth … 
āpokasiṇaṁ bhāveti … 
the meditation on universal water … 
tejokasiṇaṁ bhāveti … 
the meditation on universal fire … 
vāyokasiṇaṁ bhāveti … 
the meditation on universal air … 
nīlakasiṇaṁ bhāveti … 
the meditation on universal blue … 
pītakasiṇaṁ bhāveti … 
the meditation on universal yellow … 
lohitakasiṇaṁ bhāveti … 
the meditation on universal red … 
odātakasiṇaṁ bhāveti … 
the meditation on universal white … 
ākāsakasiṇaṁ bhāveti … 
the meditation on universal space … 
viññāṇakasiṇaṁ bhāveti …. (…) 
the meditation on universal consciousness … 
(…) → (ālokakasiṇaṁ bhāveti) (bj) 

“Ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṁvegāya saṁvattati … mahato atthāya saṁvattati … mahato yogakkhemāya saṁvattati … satisampajaññāya saṁvattati … ñāṇadassanappaṭilābhāya saṁvattati … diṭṭhadhammasukhavihārāya saṁvattati … vijjāvimuttiphalasacchikiriyāya saṁvattati.  “One thing, mendicants, when developed and cultivated leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … blissful meditation in the present life … the realization of the fruit of knowledge and freedom. 

Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.  It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. 

Idha, bhikkhave, bhikkhu pubbaṇhasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti, majjhanhikasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti, sāyanhasamayaṁ na sakkaccaṁ samādhinimittaṁ adhiṭṭhāti.  It’s when a mendicant doesn’t carefully focus on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon. 
Idha, bhikkhave, bhikkhu pubbaṇhasamayaṁ sakkaccaṁ samādhinimittaṁ adhiṭṭhāti, majjhanhikasamayaṁ …pe… sāyanhasamayaṁ sakkaccaṁ samādhinimittaṁ adhiṭṭhāti. 
It’s when a mendicant carefully focuses on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon. 

Idha, bhikkhave, bhikkhu uppannaṁ bhaddakaṁ samādhinimittaṁ anurakkhati aṭṭhikasaññaṁ puḷavakasaññaṁ vinīlakasaññaṁ vicchiddakasaññaṁ uddhumātakasaññaṁ.  It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. 

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

Puna caparaṁ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato;  Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. 
tāya ca pana bhāvanārāmatāya bhāvanāratiyā pahānārāmatāya pahānaratiyā nevattānukkaṁseti, no paraṁ vambheti. 
But they don’t glorify themselves or put down others on account of their love for meditation and giving up. 

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;  It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. 
rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; 
In the first watch of the night, they continue to practice walking and sitting meditation. 
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. 
In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. 

Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati;  There is a way of developing immersion further that leads to blissful meditation in the present life. 
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? 
And what is the way of developing immersion further that leads to blissful meditation in the present life? 
Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. 
This is the way of developing immersion further that leads to blissful meditation in the present life. 

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī,  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

Tatra, bhikkhave, yvāyaṁ puggalo lābhī hoti ajjhattaṁ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.  As for the person who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment. 
Tatra, bhikkhave, yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṁ cetosamathassa, tena, bhikkhave, puggalena adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo. 
As for the person who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity. 
Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo. 
As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. 
uttari → uttariṁ (bj, sya-all, km, pts1ed) 

Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.  As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. 

Satipaṭṭhānasutta  Mindfulness Meditation 
Satipaṭṭhānasutta → catusatipaṭṭhānasuttaṁ (bj) 

Catūsu satipaṭṭhānesu.  In the four kinds of mindfulness meditation. 

api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.  But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. 
Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 
In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma. 

Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya.  Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant. 
Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. 
In the same way, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and comprehended with wisdom by a mendicant. 

Caṅkamasutta  Walking Meditation 
Caṅkamasutta → caṅkamānisaṁsasuttaṁ (bj) 
“Pañcime, bhikkhave, caṅkame ānisaṁsā. 
“Mendicants, there are five benefits of walking meditation. 
Addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṁ pītaṁ khāyitaṁ sāyitaṁ sammā pariṇāmaṁ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti. 
You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long. 
Ime kho, bhikkhave, pañca caṅkame ānisaṁsā”ti. 
These are the five benefits of walking meditation.” 

Asubhanimittānuyogaṁ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti—  When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized. 
pāṭikulyatā → pāṭikkūlyatā (bj, sya-all, km, pts1ed); paṭikkūlaytā (si) 

Padhāniyaṅgasutta  Factors That Support Meditation 
“Pañcimāni, bhikkhave, padhāniyaṅgāni. 
“Mendicants, there are these five factors that support meditation. 
samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; 
Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 
Imāni kho, bhikkhave, pañca padhāniyaṅgānī”ti. 
These are the five factors that support meditation.” 

Samayasutta  Times Good for Meditation 
Samayasutta → asamaya-samayasuttaṁ (bj) 
“Pañcime, bhikkhave, asamayā padhānāya. 
“Mendicants, there are five times that are not good for meditation. 
Ayaṁ, bhikkhave, paṭhamo asamayo padhānāya. 
This is the first time that’s not good for meditation. 
Ayaṁ, bhikkhave, dutiyo asamayo padhānāya. 
This is the second time that’s not good for meditation. 
Ayaṁ, bhikkhave, tatiyo asamayo padhānāya. 
This is the third time that’s not good for meditation. 
Ayaṁ, bhikkhave, catuttho asamayo padhānāya. 
This is the fourth time that’s not good for meditation. 
Ayaṁ, bhikkhave, pañcamo asamayo padhānāya. 
This is the fifth time that’s not good for meditation. 
Ime kho, bhikkhave, pañca asamayā padhānāyāti. 
These are the five times that are not good for meditation. 
Pañcime, bhikkhave, samayā padhānāya. 
There are five times that are good for meditation. 
Ayaṁ, bhikkhave, paṭhamo samayo padhānāya. 
This is the first time that’s good for meditation. 
Puna caparaṁ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. 
Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 
Ayaṁ, bhikkhave, dutiyo samayo padhānāya. 
This is the second time that’s good for meditation. 
Ayaṁ, bhikkhave, tatiyo samayo padhānāya. 
This is the third time that’s good for meditation. 
Ayaṁ, bhikkhave, catuttho samayo padhānāya. 
This is the fourth time that’s good for meditation. 
Ayaṁ, bhikkhave, pañcamo samayo padhānāya. 
This is the fifth time that’s good for meditation. 
Ime kho, bhikkhave, pañca samayā padhānāyā”ti. 
These are the five times that are good for meditation.” 

Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.  Then after the meal, on his return from almsround, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation. 

‘ahaṁ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.  ‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

Appābādho hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī,  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;  And they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 
catunnañca → catunnaṁ (pts1ed, mr) 
catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī; 
And they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;  They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 
Ahaṁ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. 
I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 

catūsu satipaṭṭhānesu suppatiṭṭhitacitto hoti;  Their mind is firmly established in the four kinds of mindfulness meditation. 
suppatiṭṭhitacitto → supaṭṭhitacitto (bj, sya-all); supatiṭṭhitacitto (pts1ed); sūpaṭṭhitacitto (mr) 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:  “You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: 
yaṁ kañci → yaṁ kiñci (bj); yaṅkiñci (sya-all) 
Katamesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? 
And what are the four blissful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty? 
Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. 
This is the first blissful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind. 
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. 
This is the second blissful meditation … 
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. 
This is the third blissful meditation … 
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. 
This is the fourth blissful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind. 
Imesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. 
These are the four blissful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty. 
Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: 
You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: 

So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjati.  Having developed these four divine meditations, when the body breaks up, after death, they’re reborn in a good place, a realm of divinity. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

“yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṁ viharatī”ti?  “Sir, when a noble disciple has reached the fruit and understood the instructions, what kind of meditation do they frequently practice?” 
“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharati. 
“Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation. 
Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharatī”ti. 
When a noble disciple has reached the fruit and understood the instructions this is the kind of meditation they frequently practice.” 

Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmetvā uṭṭhāyāsanā vihāraṁ pāvisi.  The Buddha spent much of the night sitting in meditation, then got up from his seat and entered his dwelling. 

Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kallitakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti.  It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the meditation subjects for immersion, and skilled in projecting the mind purified by immersion. 
kallitakusalo → kallatākusalo (bj, sya-all, km, mr); kallitākusalo (pts1ed) 

Puna caparaṁ, bhikkhu, yasmiṁ samaye bhikkhu yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ nappajānāti tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo:  Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say: 
‘ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ nappajānāmi. 
‘I don’t understand what kind of meditation to focus on in order to end the defilements in the present life. 

Yasmiṁ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṁ paṭisallānā vuṭṭhito vihārapacchāyāyaṁ nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā, yadevassa divā samādhinimittaṁ manasikataṁ hoti tadevassa tasmiṁ samaye samudācarati.  For at that time they are still practicing the same meditation subject as a basis of immersion that they focused on during the day. 
Yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti, taṁ nimittaṁ na jānāti na passati, tasmiṁ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo: 
Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say, 
“ahaṁ kho, āvuso, yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto anantarā āsavānaṁ khayo hoti taṁ nimittaṁ na jānāmi na passāmi. 
“I don’t understand what kind of meditation to focus on in order to end the defilements in the present life. 

Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ diṭṭhadhammasukhavihārāya saṁvattati.  When this topic of recollection is developed and cultivated in this way it leads to blissful meditation in this very life. 

Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe pacalāyamānaṁ nisinnaṁ.  Take a mendicant in the wilderness who I see sitting nodding in meditation. 

“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.  “Come, Ānanda, let’s go to the stilt longhouse of Migāra’s mother in the Eastern Monastery for the day’s meditation.” 

“Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti:  “Take a case where mendicants who practice discernment of principles rebuke mendicants who practice absorption meditation: 
‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti. 
‘They say, “We practice absorption meditation! We practice absorption meditation!” And they meditate and concentrate and contemplate and ruminate. 
nijjhāyanti avajjhāyanti → etthantare pāṭho si, sya-all, pts1ed potthakesu natthi; nijjhāyanti apajjhāyanti (9M:1740) 
Kimime jhāyanti, kintime jhāyanti, kathaṁ ime jhāyantī’ti? 
Why do they practice absorption meditation? In what way do they practice absorption meditation? How do they practice absorption meditation?’ 
Kimime → kintime (bj); kiñhime (sya-all); kiṁ hime (km, pts1ed) 
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. 
In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. 
Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti: 
Now, take a case where mendicants who practice absorption meditation rebuke mendicants who practice discernment of principles: 
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. 
In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. 
Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti. 
Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption meditation. 
Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. 
In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. 
Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti. 
And take a case where mendicants who practice absorption meditation praise only others like them, not mendicants who practice discernment of principles. 
Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. 
In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. 
‘dhammayogā samānā jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsissāmā’ti. 
‘As mendicants who practice discernment of principles, we will praise mendicants who practice absorption meditation.’ 
‘jhāyī samānā dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsissāmā’ti. 
‘As mendicants who practice absorption meditation, we will praise mendicants who practice discernment of principles.’ 

So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.  They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. 
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. 

Idha, bhikkhave, bhikkhu dhammārāmo hoti, bhāvanārāmo hoti, pahānārāmo hoti, pavivekārāmo hoti, abyāpajjhārāmo hoti, nippapañcārāmo hoti.  It’s when a mendicant enjoys the teaching, meditation, giving up, seclusion, kindness, and non-proliferation. 

Idha, bhikkhave, bhikkhu samādhikusalo hoti, samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kalyāṇakusalo hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti.  It’s when a mendicant is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the meditation subjects for immersion, and skilled in projecting the mind purified by immersion. 

Idha, bhikkhave, sāriputto samādhikusalo hoti, samādhissa samāpattikusalo, samādhissa ṭhitikusalo, samādhissa vuṭṭhānakusalo, samādhissa kalyāṇakusalo, samādhissa gocarakusalo, samādhissa abhinīhārakusalo hoti.  Sāriputta is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the meditation subjects for immersion, and skilled in projecting the mind purified by immersion. 

Evamevaṁ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  In the same way, when a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, 
Katamesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? 
And what are the four absorptions—blissful meditations in the present life that belong to the higher mind—that they get when they want, without trouble or difficulty? 
Imesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. 
These are the four absorptions—blissful meditations in the present life that belong to the higher mind—which they get when they want, without trouble or difficulty. 
Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. 
When a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, 

‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti.  ‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’ 

Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa.  The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa. 
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Catunnaṁ satipaṭṭhānānaṁ, catunnaṁ sammappadhānānaṁ, catunnaṁ iddhipādānaṁ, pañcannaṁ indriyānaṁ, pañcannaṁ balānaṁ, sattannaṁ bojjhaṅgānaṁ, ariyassa aṭṭhaṅgikassa maggassa. 
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Catunnaṁ satipaṭṭhānānaṁ …pe… ariyassa aṭṭhaṅgikassa maggassa. 
The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī,  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī,  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī,  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī,  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ …pe… akasiralābhī,  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ …pe… akasiralābhī,  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

Idha, bhikkhave, nando divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti;  Nanda practices walking and sitting meditation by day, purifying his mind from obstacles. 
rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; 
In the first watch of the night, he continues to practice walking and sitting meditation. 
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. 
In the last watch, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles. 

evamevaṁ kho, pahārāda, ayaṁ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.  In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 

Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.  Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. 

Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro;  First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child. 

Dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.  Giving, ethical conduct, and meditation are all grounds for making merit. 
puññakiriyavatthu → puññakiriyāvatthu (sya-all); puññakiriyavatthuṁ (pts1ed) 
Idha, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu parittaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu parittaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. 
First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. 
puññakiriyavatthuṁ → puññakiriyavatthu (bj); puññakiriyāvatthu (sya-all) 
Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu mattaso kataṁ hoti, sīlamayaṁ puññakiriyavatthu mattaso kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. 
Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. 
Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. 
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. 
Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. 
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. 
Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. 
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. 
Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. 
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. 
Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. 
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. 
Idha pana, bhikkhave, ekaccassa dānamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, sīlamayaṁ puññakiriyavatthu adhimattaṁ kataṁ hoti, bhāvanāmayaṁ puññakiriyavatthuṁ nābhisambhoti. 
Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. 

Tena kho pana samayena āyasmā anuruddho divāvihāraṁ gato hoti paṭisallīno.  Now at that time Venerable Anuruddha had gone into retreat for the day’s meditation. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī;  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā”ti.  Let’s go to the Cāpāla shrine for the day’s meditation.” 
cāpālaṁ cetiyaṁ → pāvālacetiyaṁ (sya-all); cāpālacetiyaṁ (pts1ed, mr) 

visārado ca parisāya dhammaṁ deseti, no ca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī …pe…  they don’t get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty … 

Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe pacalāyamānaṁ nisinnaṁ.  Take a mendicant in the wilderness who I see sitting nodding in meditation. 

“Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma.  “Meghiya, since you speak of striving in meditation, what can I say? 
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. 
Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. 

Anupubbavihārasutta  Progressive Meditations 
“Navayime, bhikkhave, anupubbavihārā. 
“Mendicants, there are these nine progressive meditations. 
ime kho, bhikkhave, nava anupubbavihārā”ti. 
These are the nine progressive meditations.” 

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  While a mendicant is practicing such a meditation, if perception and focus accompanied by sensual pleasures beset them, that’s an affliction for them. 
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. 
While a mendicant is practicing such a meditation, if perception and focus accompanied by placing of the mind beset them, that’s an affliction for them. 
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. 
While a mendicant is practicing such a meditation, if perception and focus accompanied by rapture beset them, that’s an affliction for them. 
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. 
While a mendicant is practicing such a meditation, if perception and focus accompanied by bliss with equanimity beset them, that’s an affliction for them. 
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. 
While a mendicant is practicing such a meditation, if perception and focus accompanied by form beset them, that’s an affliction for them. 
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. 
While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of infinite space beset them, that’s an affliction for them. 
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. 
While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them. 
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. 
While a mendicant is practicing such a meditation, if perception and focus accompanied by the dimension of nothingness beset them, that’s an affliction for them. 

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 

“idheva tāva tvaṁ, ānanda, hohi, yāvāhaṁ mahāvanaṁ ajjhogāhāmi divāvihārāyā”ti.  “Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.” 
Atha kho bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. 
Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation. 
Tassa mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. 
While I was in that meditation, perception and focus accompanied by sensual pleasures beset me, and that was an affliction for me. 
Tassa mayhaṁ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. 
While I was in that meditation, perception and focus accompanied by placing the mind beset me, and that was an affliction for me. 
Tassa mayhaṁ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. 
While I was in that meditation, perception and focus accompanied by rapture beset me, and that was an affliction for me. 
Tassa mayhaṁ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. 
While I was in that meditation, perception and focus accompanied by bliss with equanimity beset me, and that was an affliction for me. 
Tassa mayhaṁ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. 
While I was in that meditation, perception and focus accompanied by forms beset me, and that was an affliction for me. 
Tassa mayhaṁ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. 
While I was in that meditation, perception and focus accompanied by the dimension of infinite space beset me, and that was an affliction for me. 
Tassa mayhaṁ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. 
While I was in that meditation, perception and focus accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me. 
Tassa mayhaṁ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. 
While I was in that meditation, perception and focus accompanied by the dimension of nothingness beset me, and that was an affliction for me. 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Sikkhādubbalyasutta 
Weaknesses in Training and Mindfulness Meditation 
Sikkhādubbalyasutta → sikkhādubbalyasatipaṭṭhānasuttaṁ (bj) … satipaṭṭhānasuttaṁ (bj) 
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā. 
To give up these five weaknesses in your training you should develop the four kinds of mindfulness meditation. 
Imesaṁ kho, bhikkhave, pañcannaṁ sikkhādubbalyānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up those five weaknesses in your training you should develop these four kinds of mindfulness meditation.” 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā. 
To give up these five hindrances you should develop the four kinds of mindfulness meditation. 
Imesaṁ kho, bhikkhave, pañcannaṁ nīvaraṇānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up those five hindrances you should develop these four kinds of mindfulness meditation.” 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Imesaṁ kho, bhikkhave, pañcannaṁ kāmaguṇānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five kinds of sensual stimulation you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Imesaṁ kho, bhikkhave, pañcannaṁ upādānakkhandhānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five grasping aggregates you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Imesaṁ kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five lower fetters you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Imāsaṁ kho, bhikkhave, pañcannaṁ gatīnaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five destinations you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Imesaṁ kho, bhikkhave, pañcannaṁ macchariyānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five kinds of stinginess you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Imesaṁ kho, bhikkhave, pañcannaṁ uddhambhāgiyānaṁ saṁyojanānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five higher fetters you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Imesaṁ kho, bhikkhave, pañcannaṁ cetokhilānaṁ pahānāya …pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five kinds of hard-heartedness you should develop the four kinds of mindfulness meditation. …” 

7. Satipaṭṭhānavagga  7. Mindfulness Meditation 
Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya cattāro satipaṭṭhānā bhāvetabbā. 
To give up these five shackles of the heart you should develop the four kinds of mindfulness meditation. 
Imesaṁ kho, bhikkhave, pañcannaṁ cetasovinibandhānaṁ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. 
To give up these five shackles of the heart you should develop these four kinds of mindfulness meditation.” 

(Yathā satipaṭṭhānavagge tathā sammappadhānavasena vitthāretabbā.)  (Tell in full as in the chapter on mindfulness meditation.) 

(Yathā satipaṭṭhānavagge tathā iddhipādavasena vitthāretabbā.)  (Tell in full as in the chapter on mindfulness meditation.) 

āraññiko ca pantasenāsano, no ca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī …  they don’t get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty … 

appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;  They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 

Kasiṇasutta  Meditation on Universals 
“Dasayimāni, bhikkhave, kasiṇāyatanāni. 
“Mendicants, there are these ten universal dimensions of meditation. 
Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ; 
Someone perceives the meditation on universal earth above, below, across, undivided and limitless. 
āpokasiṇameko sañjānāti …pe… 
They perceive the meditation on universal water … 
tejokasiṇameko sañjānāti … 
the meditation on universal fire … 
vāyokasiṇameko sañjānāti … 
the meditation on universal air … 
nīlakasiṇameko sañjānāti … 
the meditation on universal blue … 
pītakasiṇameko sañjānāti … 
the meditation on universal yellow … 
lohitakasiṇameko sañjānāti … 
the meditation on universal red … 
odātakasiṇameko sañjānāti … 
the meditation on universal white … 
ākāsakasiṇameko sañjānāti … 
the meditation on universal space … 
viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. 
They perceive the meditation on universal consciousness above, below, across, undivided and limitless. 
Imāni kho, bhikkhave, dasa kasiṇāyatanānī”ti. 
These are the ten universal dimensions of meditation.” 

“Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṁ.  “Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn. 
attho’ti abhinibbattesuṁ → atthābhinibbattesuṁ (bj, sya-all, pts1ed) 
Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. 
The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. 
Āpokasiṇasamāpattiparamā kho, bhagini …pe… 
Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they are reborn. … 
tejokasiṇasamāpattiparamā kho, bhagini … 
Some ascetics and brahmins regard the attainment of the meditation on universal fire … 
Yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. 
The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate. 

Catūsu satipaṭṭhānesu—  The four kinds of mindfulness meditation. … 

Dasayimāni, bhikkhave, kasiṇāyatanāni.  There are these ten universal dimensions of meditation. 
Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ; 
Someone perceives the meditation on universal earth above, below, across, undivided and limitless. 
āpokasiṇameko sañjānāti …pe… 
They perceive the meditation on universal water … 
tejokasiṇameko sañjānāti … 
the meditation on universal fire … 
vāyokasiṇameko sañjānāti … 
the meditation on universal air … 
nīlakasiṇameko sañjānāti … 
the meditation on universal blue … 
pītakasiṇameko sañjānāti … 
the meditation on universal yellow … 
lohitakasiṇameko sañjānāti … 
the meditation on universal red … 
odātakasiṇameko sañjānāti … 
the meditation on universal white … 
ākāsakasiṇameko sañjānāti … 
the meditation on universal space … 
viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. 
They perceive the meditation on universal consciousness above, below, across, undivided and limitless. 
Imāni kho, bhikkhave, dasa kasiṇāyatanāni. 
These are the ten universal dimensions of meditation. 
Etadaggaṁ, bhikkhave, imesaṁ dasannaṁ kasiṇāyatanānaṁ yadidaṁ viññāṇakasiṇaṁ eko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. 
The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, undivided and limitless. 

Puna caparaṁ, bhante, bhagavā catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī.  Furthermore, the Buddha gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty. 

‘anabhijjhālu bahulaṁ viharāmi, abyāpannacitto bahulaṁ viharāmi, vigatathinamiddho bahulaṁ viharāmi, anuddhato bahulaṁ viharāmi, tiṇṇavicikiccho bahulaṁ viharāmi, akkodhano bahulaṁ viharāmi, asaṅkiliṭṭhacitto bahulaṁ viharāmi, asāraddhakāyo bahulaṁ viharāmi, āraddhavīriyo bahulaṁ viharāmi, samāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.  ‘I am often content, kind-hearted, free of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” 

‘anabhijjhālu bahulaṁ viharāmi …pe… samāhito bahulaṁ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.  ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” 

‘anabhijjhālu bahulaṁ viharāmi, abyāpannacitto bahulaṁ viharāmi, vigatathinamiddho bahulaṁ viharāmi, anuddhato bahulaṁ viharāmi, tiṇṇavicikiccho bahulaṁ viharāmi, akkodhano bahulaṁ viharāmi, asaṅkiliṭṭhacitto bahulaṁ viharāmi, asāraddhakāyo bahulaṁ viharāmi, āraddhavīriyo bahulaṁ viharāmi, samāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.  ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” 

‘lābhīmhi ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.  ‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment. 
‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo. 
‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity. 
‘lābhīmhi ajjhattaṁ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo. 
‘I have both serenity and discernment.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements. 

Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti.  But suppose a mendicant, while checking, sees all of these skillful qualities in themselves. Grounded on all these skillful qualities they should practice meditation further to end the defilements.” 

‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ.  You should say: ‘The four kinds of mindfulness meditation.’ 
Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. 
I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled. 
Ko cāhāro catunnaṁ satipaṭṭhānānaṁ? 
And what is the fuel for the four kinds of mindfulness meditation? 
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; 
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. 
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; 
In the same way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. 

‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ.  You should say: ‘The four kinds of mindfulness meditation.’ 
Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. 
I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled. 
Ko cāhāro catunnaṁ satipaṭṭhānānaṁ? 
And what is the fuel for the four kinds of mindfulness meditation? 
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; 
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. 
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti …pe… 
In this way, when the factor of associating with true persons is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … rational application of mind … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. 

Ākaṅkheyya ce, bhikkhave, bhikkhu ‘catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī assaṁ akicchalābhī akasiralābhī’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ.  A mendicant might wish: ‘May I get the four absorptions—blissful meditations in the present life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts … 

Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṁ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṁ kaṇṭako, brahmacariyassa mātugāmūpacāro kaṇṭako, paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.  Relishing company is a thorn for someone who loves seclusion. Focusing on the beautiful feature of things is a thorn for someone pursuing the meditation on ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to celibacy. Sound is a thorn to the first absorption. Placing the mind and keeping it connected are a thorn to the second absorption. Rapture is a thorn to the third absorption. Breathing is a thorn to the fourth absorption. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns. 
brahmacariyassa → brahmacārissa (bj) | mātugāmūpacāro → mātugāmopavicāro (bj, pts1ed); mātugāmūpavicaro (mr) 

Puna caparaṁ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.  Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. 

Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā.  But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors. 

catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī,  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

Puna caparaṁ, subhūti, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  Furthermore, a mendicant gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 

Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti.  It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation. 
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti. 
It’s when a mendicant truly understands the four kinds of mindfulness meditation. 

‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti.  He knows their birth, names, clans, conduct, qualities, wisdom, meditation, and freedom. 

‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti?  those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” 
‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto bhavissanti itipī’”ti? 
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” 
‘evaṁsīlo bhagavā itipi, evaṁdhammo evaṁpañño evaṁvihārī evaṁvimutto bhagavā itipī’”ti? 
I have such ethics, or such teachings, or such wisdom, or such meditation, or such freedom?” 
‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. 
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’” 
yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divā vihārāyā”ti. 
Let’s go to the Cāpāla shrine for the day’s meditation.” 
cāpālaṁ cetiyaṁ → pāvālaṁ cetiyaṁ (sya-all, km) 
Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. 
They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
“acchariyaṁ, bhante, abbhutaṁ, bhante, santena vata, bhante, pabbajitā vihārena viharanti. 
“It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations. 
Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. 
Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation. 
‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. 
‘Oh, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, 
‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. 
‘Oh, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations, 
Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti. 
You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.” 

So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.  And having developed the four divine meditations, when his body broke up, after death, he was reborn in a good place, a realm of divinity. 

Santena nūnajja, bhante, bhagavā vihārena vihāsī”ti?  Have you been abiding in a peaceful meditation today, sir?” 
8. Catusatipaṭṭhāna 
8. Mindfulness Meditation 
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. 
“What do the good gods of the thirty-three think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful. 
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti. 
These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.” 

Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati.  But at that time the Buddha was sitting immersed in some kind of meditation. And a divine maiden of Great King Vessavaṇa named Bhūjati was attending on the Buddha, standing there paying homage to him with joined palms. 
bhūjati → bhuñjatī (bj); bhujagī (sya-all, km); bhuñjati (pts1ed) 
2.2. Vedanākammaṭṭhāna 
2.2. Meditation on Feelings 

Mahāsatipaṭṭhānasutta  The Longer Discourse on Mindfulness Meditation 
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. 
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ 
Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: 
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… 
anyone who develops these four kinds of mindfulness meditation in this way for six years … 
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ 
anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: 
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. 
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ 

Tena kho pana samayena āyasmā gavampati abhikkhaṇaṁ suññaṁ serīsakaṁ vimānaṁ divāvihāraṁ gacchati.  Now at that time Venerable Gavampati would often go to that empty sirisa palace for the day’s meditation. 

So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya.  So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from almsround, I’ll go to Pāṭikaputta’s monastery for the day’s meditation. 
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁ divāvihārāya. 
After the meal, on my return from almsround, I went to Pāṭikaputta’s monastery for the day’s meditation. 
‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. 
‘Sirs, after his almsround, the Buddha has gone to Pāṭikaputta’s monastery for the day’s meditation. 
Samaṇopi gotamo mayhaṁ ārāme divāvihāraṁ nisinno’ti. 
And the ascetic Gotama is sitting in my monastery for the day’s meditation.’ 
“abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno; 
“Come forth, Reverend Pāṭikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. 
‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. 
‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. 
‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. 
‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. 

Puna caparaṁ, nigrodha, tapassī āpāthakanisādī hoti …pe…  Furthermore, a mortifier sits meditation only when people can see them. 
Puna caparaṁ, nigrodha, tapassī na āpāthakanisādī hoti …pe… 
Furthermore, a mortifier doesn’t sit meditation only when people can see them. 

Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ anabhisambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti.  But some of those beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. 
‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ anabhisambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti. 
‘These beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. Now they don’t meditate.’ 

‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā te bhagavanto ahesuṁ itipi, evaṁpaññā te bhagavanto ahesuṁ itipi, evaṁvihārī te bhagavanto ahesuṁ itipi, evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti?  those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” 
‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto bhavissanti itipī’”ti? 
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” 
‘evaṁsīlo bhagavā itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto bhagavā itipī’”ti? 
I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” 
Ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. 
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’ 
cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. 
the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Catunnañca bhagavā jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī. 
He gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty. 

Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.  They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā. 
I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the past and the future. 
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti. 
These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the past and the future.” 

Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.  He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 

dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu.  giving, ethical conduct, and meditation. 
cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā. 
wisdom produced by thought, learning, and meditation. 
dibbo vihāro, brahmā vihāro, ariyo vihāro. 
the heavenly meditation, the divine meditation, and the noble meditation. 
Cattāro satipaṭṭhānā. 
Four kinds of mindfulness meditation: 
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. 
There is a way of developing immersion further that leads to blissful meditation in the present life. 
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? 
And what is the way of developing immersion further that leads to blissful meditation in the present life? 
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. 
This is the way of developing immersion further that leads to blissful meditation in the present life. 
Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti. 
Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation. 
Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ. 
It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. 
bhadrakaṁ → bhaddakaṁ (bj, sya-all, km, pts1ed) | puḷuvakasaññaṁ → puḷavakasaññaṁ (bj, pts1ed) 
Pañca padhāniyaṅgāni. 
Five factors that support meditation: 
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. 
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. 
Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. 
Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. 
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. 
Nava anupubbavihārā. 
Nine progressive meditations: 
Dasa kasiṇāyatanāni. 
Ten universal dimensions of meditation: 
Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. 
Someone perceives the meditation on universal earth above, below, across, undivided and limitless. 
Āpokasiṇameko sañjānāti …pe… 
They perceive the meditation on universal water … 
tejokasiṇameko sañjānāti … 
the meditation on universal fire … 
vāyokasiṇameko sañjānāti … 
the meditation on universal air … 
nīlakasiṇameko sañjānāti … 
the meditation on universal blue … 
pītakasiṇameko sañjānāti … 
the meditation on universal yellow … 
lohitakasiṇameko sañjānāti … 
the meditation on universal red … 
odātakasiṇameko sañjānāti … 
the meditation on universal white … 
ākāsakasiṇameko sañjānāti … 
the meditation on universal space … 
viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. 
They perceive the meditation on universal consciousness above, below, across, undivided and limitless. 

Cattāro satipaṭṭhānā—  The four kinds of mindfulness meditation. 
Pañca padhāniyaṅgāni— 
Five factors that support meditation. 
Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. 
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. 
But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. 
Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. 
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and comprehended with wisdom. 
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. 
Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. … 
Nava anupubbavihārā— 
Nine progressive meditations. 
Dasa kasiṇāyatanāni— 
Ten universal dimensions of meditation. 
pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. 
Someone perceives the meditation on universal earth above, below, across, undivided and limitless. 
Āpokasiṇameko sañjānāti …pe… 
They perceive the meditation on universal water … 
tejokasiṇameko sañjānāti … 
the meditation on universal fire … 
vāyokasiṇameko sañjānāti … 
the meditation on universal air … 
nīlakasiṇameko sañjānāti … 
the meditation on universal blue … 
pītakasiṇameko sañjānāti … 
the meditation on universal yellow … 
lohitakasiṇameko sañjānāti … 
the meditation on universal red … 
odātakasiṇameko sañjānāti … 
the meditation on universal white … 
ākāsakasiṇameko sañjānāti … 
the meditation on universal space … 
viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. 
They perceive the meditation on universal consciousness above, below, across, undivided and limitless. 

Idamahaṁ tesaṁ samaṇabrāhmaṇānaṁ sammohavihārasmiṁ vadāmi.  This meditation of theirs is delusional, I say. 

Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī assaṁ akicchalābhī akasiralābhī’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ.  A mendicant might wish: ‘May I get the four absorptions—blissful meditations in the present life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts … 

Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.  they’re called ‘blissful meditations in the present life’. 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 

Satipaṭṭhānasutta  Mindfulness Meditation 
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. 
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya satta vassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ 
Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: 
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… 
anyone who develops these four kinds of mindfulness meditation in this way for six years … 
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ 
anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: 
‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. 
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ 

Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ.  They’d bring up questions about the four kinds of mindfulness meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice. 

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya.  He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood for the day’s meditation, 

evameva kho, bhikkhave, bhikkhuno yaṁ nimittaṁ āgamma yaṁ nimittaṁ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṁ nimittaṁ manasi kātabbaṁ kusalūpasaṁhitaṁ.  In the same way, a mendicant … should focus on some other basis of meditation connected with the skillful … 

Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tenupasaṅkami divāvihārāya.  Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation. 
“yassa kho tvaṁ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṁ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tena pakkanto divāvihārāyā”ti. 
“Reverend Sāriputta, the mendicant named Puṇṇa, of whom you have often spoken so highly, after being inspired by a talk of the Buddha’s, left for the Dark Forest for the day’s meditation.” 
Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. 
Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation. 

“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.  “Come, Ānanda, let’s go to the stilt longhouse of Migāra’s mother in the Eastern Monastery for the day’s meditation.” 
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. 
So the Buddha went with Ānanda to the Eastern Monastery for the day’s meditation. 

Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?  But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” 
Ayaṁ kho no, bhante, amhākaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharantānaṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. 
This is a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation, that we have achieved while living diligent, keen, and resolute.” 
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? 
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” 
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. 
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” 
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? 
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” 
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. 
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” 
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? 
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” 
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. 
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” 
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? 
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” 
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. 
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” 
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? 
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” 
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti. 
This is another superhuman distinction that we have achieved for going beyond and stilling that meditation.” 
Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? 
But have you achieved any other superhuman distinction for going beyond and stilling that meditation?” 
Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. 
This is another superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation, that we have achieved for going beyond and stilling that meditation. 
‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, yaṁ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṁ khayā pakāsetī”ti? 
gained such and such meditations and attainments, up to the ending of defilements, as you revealed to the Buddha?” 
‘imāsañca imāsañca vihārasamāpattīnaṁ mayaṁ lābhino’ti, api ca me āyasmantānaṁ cetasā ceto paricca vidito: 
gained such meditations and attainments. But I discovered it by comprehending your minds, 

So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati;  In the morning, they abide in whatever meditation or attainment they want. 
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. 
and in the evening, they abide in whatever meditation or attainment they want. 
So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṁ viharituṁ, tāya vihārasamāpattiyā pubbaṇhasamayaṁ viharati; 
In the morning, they abide in whatever meditation or attainment they want. 
yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṁ viharituṁ, tāya vihārasamāpattiyā sāyanhasamayaṁ viharati. 
and in the evening, they abide in whatever meditation or attainment they want. 

Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti.  It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation. 
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti. 
It’s when a mendicant truly understands the four kinds of mindfulness meditation. 

“Esa, aggivessana, bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti.  “Aggivessana, the Buddha has plunged deep into the Great Wood and is sitting at the root of a tree for the day’s meditation.” 

So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti.  When that talk was finished, I stilled, settled, unified, and immersed my mind in samādhi internally, using the same meditation subject as a basis of immersion that I used before, which I regularly use to meditate.” 

‘Jāgariyaṁ anuyuttā bhavissāma, divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma.  You should train yourselves like this: ‘We will be dedicated to wakefulness. When practicing walking and sitting meditation by day, we will purify our mind from obstacles. 
Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. 
In the first watch of the night, we will continue to practice walking and sitting meditation. 
Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṁ. 
In the last watch, we will get up and continue to practice walking and sitting meditation, purifying our mind from obstacles.’ 

cattāro satipaṭṭhānā samādhinimittā;  The four kinds of mindfulness meditation are the bases for immersion. 

iṅgha tvaṁ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṁ kusalañhi, mārisa, mā paraṁ ovadāhī’ti.  please, good sir, remain passive, dwelling in blissful meditation in the present life, for this is better left unsaid. Good sir, do not instruct others.’ 

‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.  ‘These shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, say, “We practice absorption meditation! We practice absorption meditation!” Shoulders drooping, downcast, and dopey, they meditate and concentrate and contemplate and ruminate. 
kiṇhā → kiṇṇā (si); kaṇhā (sya-all, km, mr) 
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’ti. 
In the same way, these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman, say, “We practice absorption meditation! We practice absorption meditation!” Shoulders drooping, downcast, and dopey, they meditate and concentrate and contemplate and ruminate.’ 

te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti.  They meditate with their minds firmly established in the four kinds of mindfulness meditation. 
Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. 
How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. 
For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation. 

No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.  If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. 
If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 

“idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  “Mahānāma, a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. They have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 
Idha, mahānāma, ariyasāvako divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, 
It’s when a noble disciple practices walking and sitting meditation by day, purifying their mind from obstacles. 
rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, 
In the first watch of the night, they continue to practice walking and sitting meditation. 
rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. 
In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. 
Kathañca, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? 
And how does a noble disciple get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty? 
Evaṁ kho, mahānāma, ariyasāvako catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. 
That’s how a noble disciple gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 
Yato kho, mahānāma, ariyasāvako evaṁ sīlasampanno hoti, evaṁ indriyesu guttadvāro hoti, evaṁ bhojane mattaññū hoti, evaṁ jāgariyaṁ anuyutto hoti, evaṁ sattahi saddhammehi samannāgato hoti, evaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṁ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. 
When a noble disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary from the yoke. 

Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.  He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation. 

‘natthi sabbaso āruppā’ti.  ‘There are no totally formless states of meditation.’ 
‘atthi sabbaso āruppā’ti. 
‘There are totally formless states of meditation.’ 
‘natthi sabbaso āruppā’ti, idaṁ me adiṭṭhaṁ; 
there are no totally formless meditations, but I have not seen that. 
‘atthi sabbaso āruppā’ti, idaṁ me aviditaṁ. 
there are totally formless meditations, but I have not known that. 
‘natthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— 
there are no totally formless meditations are correct, it is possible 
‘atthi sabbaso āruppā’ti, sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, ṭhānametaṁ vijjati— 
there are totally formless meditations are correct, it is possible 

no ce āsavānaṁ khayaṁ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.  If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. 

Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.  He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation. 
Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya. 
He wandered for alms in Āpaṇa. After the meal, on his return from almsround, he went to that forest grove for the day’s meditation. 
So ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. 
He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal. 
so ārāmagataṁ bhikkhuṁ passeyya sudhotahatthapādaṁ manuññaṁ bhojanaṁ bhuttāviṁ sītāya chāyāya nisinnaṁ adhicitte yuttaṁ. 
He’d see a mendicant sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal. 

Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’”ti.  Now he will remain passive, dwelling in blissful meditation in the present life, and so will we.’” 
Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṁ pariharissāmā’”ti. 
Now he will remain passive, dwelling in blissful meditation in the present life. Meanwhile, Venerable Sāriputta and I shall lead the mendicant Saṅgha.’” 

‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti.  had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo …pe… evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā …pe… evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo so āyasmā ahosi itipi, evaṁpañño so āyasmā ahosi itipi, evaṁvihārī so āyasmā ahosi itipi, evaṁvimutto so āyasmā ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlo so āyasmā ahosi itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto so āyasmā ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā … evaṁpaññā … evaṁvihārinī … evaṁvimuttā sā bhaginī ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 
‘evaṁsīlā sā bhaginī ahosi itipi, evaṁdhammā sā bhaginī ahosi itipi, evaṁpaññā sā bhaginī ahosi itipi, evaṁvihārinī sā bhaginī ahosi itipi, evaṁvimuttā sā bhaginī ahosi itipī’ti. 
had such ethics, such qualities, such wisdom, such meditation, or such freedom. 

Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.  A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form. 
Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. 
That’s why a wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form. 
Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. 
A wilderness monk should practice meditation to realize the superhuman state. 
Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo”ti. 
That’s why a wilderness monk should practice meditation to realize the superhuman state.” 

Kammāsadhammaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya.  He wandered for alms in Kammāsadamma. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation. 

Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi.  Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of mindfulness meditation. 
Puna caparaṁ, udāyi, akkhātā mayā sāvakānaṁ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. 
Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation. 
Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ; 
Someone perceives the meditation on universal earth above, below, across, undivided and limitless. 
āpokasiṇameko sañjānāti …pe… 
They perceive the meditation on universal water … 
tejokasiṇameko sañjānāti … 
the meditation on universal fire … 
vāyokasiṇameko sañjānāti … 
the meditation on universal air … 
nīlakasiṇameko sañjānāti … 
the meditation on universal blue … 
pītakasiṇameko sañjānāti … 
the meditation on universal yellow … 
lohitakasiṇameko sañjānāti … 
the meditation on universal red … 
odātakasiṇameko sañjānāti … 
the meditation on universal white … 
ākāsakasiṇameko sañjānāti … 
the meditation on universal space … 
viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṁ advayaṁ appamāṇaṁ. 
the meditation on universal consciousness above, below, across, undivided and limitless. 

Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.  Then Raṭṭhapāla, having recited this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation. 
“Evaṁ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṁ sodhento addasa āyasmantaṁ raṭṭhapālaṁ aññatarasmiṁ rukkhamūle divāvihāraṁ nisinnaṁ. 
“Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation. 

So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi.  And having developed the four divine meditations, when his body broke up, after death, he was reborn in a good place, a realm of divinity. 
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. 
And having developed the four divine meditations, when his body broke up, after death, Maghadeva’s son was reborn in a good place, a realm of divinity. 
Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpagā ahesuṁ. 
And having developed the four divine meditations, when their bodies broke up, after death, they were reborn in a good place, a realm of divinity. 
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. 
And having developed the four divine meditations, when his body broke up, after death, King Nimi was reborn in a good place, a realm of divinity. 

“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni.  “In the same way, prince, there are these five factors that support meditation. 
appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; 
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 
Imāni kho, rājakumāra, pañca padhāniyaṅgāni. 
These are the five factors that support meditation. 
Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— 
When a mendicant with these five factors that support meditation has the Realized One as trainer, they could 
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— 
when a mendicant with these five factors that support meditation has the Realized One as trainer, they could 
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno sāyamanusiṭṭho pāto visesaṁ adhigamissati, pātamanusiṭṭho sāyaṁ visesaṁ adhigamissatī”ti. 
when a mendicant with these five factors that support meditation has the Realized One as trainer, they could be instructed In the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.” 

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.  He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Eastern Monastery, the stilt longhouse of Migāra’s mother, for the day’s meditation. 

“Pañcimāni, mahārāja, padhāniyaṅgāni.  “Great king, there are these five factors that support meditation. 
appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; 
They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. 
imāni kho, mahārāja, pañca padhāniyaṅgāni. 
These are the five factors that support meditation. 
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; 
If they had these five factors that support meditation, 
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; 
If they had these five factors that support meditation, 
“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi. 
“In that case, I say it is the diversity of their efforts in meditation. 
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; 
If they had these five factors that support meditation, and if they practiced rightly, 

Amukasmiṁ me rukkhamūle divāvihāro bhavissati.  I shall be at the root of that tree for the day’s meditation. 

cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṁ.  the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. You should train in these things in harmony, appreciating each other, without quarreling. 

cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṁ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti?  the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path?” 

‘ehi tvaṁ, bhikkhu, jāgariyaṁ anuyutto viharāhi, divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhehi, rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhehi, rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeyyāsi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā, rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhehī’ti.  ‘Come, mendicant, be committed to wakefulness. Practice walking and sitting meditation by day, purifying your mind from obstacles. In the first watch of the night, continue to practice walking and sitting meditation. In the middle watch, lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, get up and continue to practice walking and sitting meditation, purifying your mind from obstacles.’ 
Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā tesaṁ ime dhammā diṭṭhadhammasukhavihārāya ceva saṁvattanti, satisampajaññāya cā”ti. 
But for those mendicants who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment—these things lead to blissful meditation in the present life, and to mindfulness and awareness.” 

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 
Tatra ca pana so bhavaṁ gotamo anekapariyāyena jhānakathaṁ kathesi. 
And there he spoke about meditation in many ways. 
Sabbañca pana so bhavaṁ gotamo jhānaṁ vaṇṇesī”ti. 
And he praised all kinds of meditation.” 
“Na ca kho, brāhmaṇa, so bhagavā sabbaṁ jhānaṁ vaṇṇesi, napi so bhagavā sabbaṁ jhānaṁ na vaṇṇesīti. 
“No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation. 
Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi? 
And what kind of meditation did he not praise? 
Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi. 
The Buddha didn’t praise this kind of meditation. 
Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesi? 
And what kind of meditation did he praise? 
Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesī”ti. 
The Buddha praised this kind of meditation.” 
“Gārayhaṁ kira, bho ānanda, so bhavaṁ gotamo jhānaṁ garahi, pāsaṁsaṁ pasaṁsi. 
“Well, Mister Ānanda, it seems that Mister Gotama criticized the kind of meditation that deserves criticism and praised that deserving of praise. 

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogamanuyuttā viharanti—  In this Saṅgha there are mendicants who are committed to developing the four kinds of mindfulness meditation … 
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti … 
In this Saṅgha there are mendicants who are committed to developing the meditation on love … 
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti. 
In this Saṅgha there are mendicants who are committed to developing the meditation on mindfulness of breathing. 
Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. 
Mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation. 
Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. 
The four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. 
Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti? 
And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation? 
Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti. 
That’s how mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation. 
Kathaṁ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? 
And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors? 
Evaṁ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṁ bahulīkatā satta sambojjhaṅge paripūrenti. 
That’s how the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors. 

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.  They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. 

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.  Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. 
tatrupapattiyā → tatrūpapattiyā (bj, sya-all, km); tatruppattiyā (pts1ed) 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. 
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. 
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. 
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. 
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. 
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. 
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. 
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. 
Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti. 
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there. 

‘suññatāvihārenāhaṁ, ānanda, etarahi bahulaṁ viharāmī’ti.  ‘Ānanda, these days I usually practice the meditation on emptiness.’ 
Pubbepāhaṁ, ānanda, etarahipi suññatāvihārena bahulaṁ viharāmi. 
Now, as before, I usually practice the meditation on emptiness. 
etarahipi → etarahi ca (sya-all, km, pts1ed) | Pubbepāhaṁ → pubbecāhaṁ (sya-all, km, pts1ed) 

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.  He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the lodge of the Sakyan Khemaka the Dark for the day’s meditation. 
Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ— 
But this meditation has been understood by the Realized One, namely 
Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. 
Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit him. 
bhavanti → bhagavantaṁ (sya-all, km, mr) 
Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. 
Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally using the same meditation subject as a basis of immersion that they used before. 
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati: 
While a mendicant is practicing such a meditation, if their mind inclines to walking, they walk, thinking: 
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati: 
While a mendicant is practicing such a meditation, if their mind inclines to standing, they stand, thinking: 
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati: 
While a mendicant is practicing such a meditation, if their mind inclines to sitting, they sit, thinking: 
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati: 
While a mendicant is practicing such a meditation, if their mind inclines to lying down, they lie down, thinking: 
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so: 
While a mendicant is practicing such a meditation, if their mind inclines to talking, they think: 
kathāya → bhassāyaṁ (si); bhāsāya (sya-all, km, pts1ed) 
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so: 
While a mendicant is practicing such a meditation, if their mind inclines to thinking, they think: 

‘evaṁjaccā te bhagavanto ahesuṁ’ itipi, ‘evaṁnāmā te bhagavanto ahesuṁ’ itipi, ‘evaṅgottā te bhagavanto ahesuṁ’ itipi, ‘evaṁsīlā te bhagavanto ahesuṁ’ itipi, ‘evaṁdhammā te bhagavanto ahesuṁ’ itipi, ‘evaṁpaññā te bhagavanto ahesuṁ’ itipi, ‘evaṁvihārī te bhagavanto ahesuṁ’ itipi, ‘evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti.  He knows their birth, names, clans, conduct, teaching, wisdom, meditation, and freedom.” 

evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors tied to domestic life, memories and thoughts tied to domestic life, stress, weariness, and fever tied to domestic life, to discover the system, and to realize extinguishment. 

appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu;  remain passive, dwelling in blissful meditation in the present life. 
appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṁ anuyutto viharatu; 
remain passive, dwelling in blissful meditation in the present life. 
Atthi pana vo, anuruddhā, evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? 
But as you live diligently like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” 

“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṁsa sattapadā veditabbā, tatra idaṁ nissāya idaṁ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—  “‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental preoccupations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation tutors, it is he that is called the supreme guide for those who wish to train.’ 
yoggācariyānaṁ → yogācariyānaṁ (mr) 
‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti— 
‘Of all meditation tutors, it is he that is called the supreme guide for those who wish to train.’ 
So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti— 
‘Of all meditation tutors, it is he that is called the supreme guide for those who wish to train.’ 

Atha kho bhagavā bahudeva rattiṁ nisajjāya vītināmesi.  He spent much of the night sitting in meditation, 

yena andhavanaṁ tenupasaṅkamissāma divāvihārāyā”ti.  Let’s go to the Dark Forest for the day’s meditation.” 

Tassa evaṁ imaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti.  When the noble eightfold path is developed, the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors. 

Katamena kho tvaṁ, sāriputta, vihārena etarahi bahulaṁ viharasī”ti?  What kind of meditation are you usually practicing these days?” 
bahulaṁ → etarahi bahulaṁ (bj, pts1ed) 
“Suññatāvihārena kho ahaṁ, bhante, etarahi bahulaṁ viharāmī”ti. 
“Sir, these days I usually practice the meditation on emptiness.” 
Mahāpurisavihārena kira tvaṁ, sāriputta, etarahi bahulaṁ viharasi. 
It seems you usually practice the meditation of a great man. 
Mahāpurisavihāro eso, sāriputta, yadidaṁ— 
For emptiness is the meditation of a great man. 
eso → hesa (bj, sya-all, km, pts1ed) 
‘suññatāvihārena bahulaṁ vihareyyan’ti, tena, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
‘May I usually practice the meditation on emptiness.’ So they should reflect: 
‘bhāvitā nu kho me cattāro satipaṭṭhānā’ti? 
‘Have I developed the four kinds of mindfulness meditation?’ 

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya.  She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, 

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami, upasaṅkamitvā divāvihārāya.  She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, 

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.  and sat at the root of a tree for the day’s meditation. 

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.  and sat at the root of a tree for the day’s meditation. 

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.  and sat at the root of a tree for the day’s meditation. 

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.  and sat at the root of a tree for the day’s meditation. 

aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.  and sat at the root of a tree for the day’s meditation. 

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya.  She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation, 

Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.  Now at that time the Buddha had gone into retreat for the day’s meditation. 
divāvihāragato bhagavā paṭisallīno ca. 
He has gone into retreat for the day’s meditation. 

Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.  Now at that time the Buddha had gone into retreat for the day’s meditation. 

Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.  Now at that time the Buddha had gone into retreat for the day’s meditation. 

Divāvihārā nikkhamma,  I’ve left my day’s meditation, 

Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite.  Now at that time that mendicant, during their day’s meditation, was thinking bad, unskillful thoughts to do with the domestic life. 

Tena kho pana samayena so bhikkhu divāvihāragato supati.  Now at that time that mendicant fell asleep during the day’s meditation. 

Tena kho pana samayena āyasmā kassapagotto divāvihāragato aññataraṁ chetaṁ ovadati.  Now at that time Venerable Kassapagotta, having withdrawn for his day’s meditation, tried to advise a tribal hunter. 

Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṁ—  Now at that time that mendicant, during their day’s meditation, was thinking bad, unskillful thoughts, that is: 

Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.  Now at that time the Buddha had gone into retreat for the day’s meditation. 

Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.  Now at that time the Buddha had gone into retreat for the day’s meditation. 

yogo karaṇīyo …pe….  “… practice meditation …” 

(Navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)  (The nine progressive meditations and the five insights should be told in full.) 

(navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)  (The nine progressive meditations and the five insights should be told in full.) 

Ye ca khvassa, ānanda, appamattassa ātāpino pahitattassa viharato diṭṭhadhammasukhavihārā adhigatā tesāhamassa lābhasakkārasilokaṁ antarāyāya vadāmi.  But I do say that possessions, honor, and popularity obstruct the achievement of blissful meditations in this very life for a meditator who is diligent, keen, and resolute. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.  While I was in that meditation, perception and focus accompanied by placing the mind beset me. 

parisuddho mukhavaṇṇo pariyodāto santena nūnāyasmā mahāmoggallāno ajja vihārena vihāsī”ti.  Have you spent the day in a peaceful meditation?” 
“Oḷārikena khvāhaṁ, āvuso, ajja vihārena vihāsiṁ. 
“Reverend, I’ve spent the day in a coarse meditation. 

Eso kho, bhikkhave, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.  This monk gets the four absorptions—blissful meditations in this very life that belong to the higher mind—when he wants, without trouble or difficulty. He has realized the supreme culmination of the spiritual path in this very life, and lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.” 

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena mahāvanaṁ tenupasaṅkami divāvihārāya.  He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the Great Wood for the day’s meditation, 
Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṁ vā samādhiṁ bhāvayato. 
In those who meditate with their mind firmly established in the four kinds of mindfulness meditation; or who develop signless immersion. 

vicayaso desitā cattāro satipaṭṭhānā;  I’ve analytically taught the four kinds of mindfulness meditation, 

Abhāvitattā catunnaṁ satipaṭṭhānānaṁ, abhāvitattā catunnaṁ sammappadhānānaṁ, abhāvitattā catunnaṁ iddhipādānaṁ, abhāvitattā pañcannaṁ indriyānaṁ, abhāvitattā pañcannaṁ balānaṁ, abhāvitattā sattannaṁ bojjhaṅgānaṁ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.  Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Abhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… aṭṭhaṅgikassa maggassa. 
Undeveloped in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Bhāvitattā catunnaṁ satipaṭṭhānānaṁ, bhāvitattā catunnaṁ sammappadhānānaṁ, bhāvitattā catunnaṁ iddhipādānaṁ, bhāvitattā pañcannaṁ indriyānaṁ, bhāvitattā pañcannaṁ balānaṁ, bhāvitattā sattannaṁ bojjhaṅgānaṁ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa. 
Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 
Bhāvitattā catunnaṁ satipaṭṭhānānaṁ …pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa. 
Developed in the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. 

api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.  Still, these things, when developed and cultivated, lead to blissful meditation in the present life, and also to mindfulness and situational awareness.” 

api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṁvattanti satisampajaññāya cā”ti.  Still, these things, when developed and cultivated, lead to blissful meditation in the present life, and also to mindfulness and situational awareness.” 

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena andhavanaṁ tenupasaṅkami divāvihārāya.  He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Dark Forest for the day’s meditation, 
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti? 
What meditation were you practicing today?” 

Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?  What meditation were you practicing today?” 

Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?  What meditation were you practicing today?” 

Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?  What meditation were you practicing today?” 

Samādhimūlakagocarasutta  Meditation Subjects For Immersion 
Samādhimūlakagocarasutta → gocarakusalasuttaṁ (bj); gocaro (pts1ed) 
Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ gocarakusalo. 
One meditator is skilled in immersion but not in the meditation subjects for immersion. …” 

Samāpattimūlakagocarasutta  Entering and Meditation Subjects 
Samāpattimūlakagocarasutta → samāpattigocarakusalasuttaṁ (bj); samāpatti-gocara (pts1ed) 
Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ gocarakusalo. 
One meditator is skilled in entering immersion but not in the meditation subjects for immersion. …” 

“samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ gocarakusalo …  “One meditator is skilled in the supports for immersion but not in the meditation subjects for immersion. …” 

“samādhismiṁ gocarakusalo hoti, na samādhismiṁ abhinīhārakusalo …  “One meditator is skilled in the mindfulness meditation subjects for immersion but not in projecting the mind purified by immersion. …” 
“Samādhismiṁ gocarakusalo hoti, na samādhismiṁ sakkaccakārī …pe…. 
“One meditator is skilled in the mindfulness meditation subjects for immersion but not in practicing carefully for it. …” 
“Samādhismiṁ gocarakusalo hoti, na samādhismiṁ sātaccakārī …pe…. 
“One meditator is skilled in the mindfulness meditation subjects for immersion but not in practicing persistently for it. …” 
“Samādhismiṁ gocarakusalo hoti, na samādhismiṁ sappāyakārī …pe…. 
“One meditator is skilled in the mindfulness meditation subjects for immersion but not in doing what’s conducive to it. …” 

Tesañca pahānāya akkhāsi yogaṁ, tasmā tathāgato ‘yogakkhemī’ti vuccati …pe…  He teaches yoking oneself to meditation for giving them up. That’s why the Realized One is called one who has found sanctuary from the yoke. … 
Tesañca pahānāya akkhāsi yogaṁ, tasmā tathāgato ‘yogakkhemī’ti vuccati. 
He teaches yoking oneself to meditation for giving them up. That’s why the Realized One is called one who has found sanctuary from the yoke. 

Idhāvuso, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.  It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. 
Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. 
In the first watch of the night, they continue to practice walking and sitting meditation. 
Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. 
In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. 

Yena andhavanaṁ tenupasaṅkamissāma divāvihārāyā”ti.  Let’s go to the Dark Forest for the day’s meditation.” 

Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti.  It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. 
Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. 
In the first watch of the night, they continue to practice walking and sitting meditation. 
Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. 
In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti.  While I was in that meditation, perception and focus accompanied by sensual pleasures beset me. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.  While I was in that meditation, perception and focus accompanied by placing the mind beset me. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti.  While I was in that meditation, perception and focus accompanied by rapture beset me. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato sukhasahagatā saññāmanasikārā samudācaranti.  While I was in that meditation, perception and focus accompanied by pleasure beset me. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti.  While I was in that meditation, perception and focus accompanied by forms beset me. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti.  While I was in that meditation, perception and focus accompanied by the dimension of infinite space beset me. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti.  While I was in that meditation, perception and focus accompanied by the dimension of infinite consciousness beset me. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti.  While I was in that meditation, perception and focus accompanied by the dimension of nothingness beset me. 

Tassa mayhaṁ, āvuso, iminā vihārena viharato nimittānusāri viññāṇaṁ hoti.  While I was in that meditation, my consciousness followed after signs. 

“Imehi pana te, bhante, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?  “But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” 
uttari manussadhammā → uttarimanussadhammo (sya-all, km, pts1ed) 
Dhammassa svākkhātatā yatra hi nāma tiṁsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti. 
how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no comfortable meditation, only nakedness, baldness, and pokes in the buttocks.” 
svākkhātatā → svākhyātatā (pts1ed) 
“Imehi pana te, gahapati, tiṁsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? 
“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation?” 
Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṁ uttari manussadhammā alamariyañāṇadassanavisesaṁ adhigamissati phāsuvihāraṁ. 
how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a comfortable meditation. 
gihī odātavasano → gihī odātavasanā (bj) | adhigamissati → adhigamissanti (bj) 

Satipaṭṭhānasutta  Mindfulness Meditation 
Cattāro satipaṭṭhānā. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…. 
The four kinds of mindfulness meditation. …” 

2. Vihāravagga  2. Meditation 
Paṭhamavihārasutta 
Meditation (1st) 
“yena svāhaṁ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṁ. 
“Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. 

2. Vihāravagga  2. Meditation 
Dutiyavihārasutta 
Meditation (2nd) 
“yena svāhaṁ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṁ. 
“Mendicants, I’ve been practicing part of the meditation I practiced when I was first awakened. 

2. Vihāravagga  2. Meditation 

2. Vihāravagga  2. Meditation 

2. Vihāravagga  2. Meditation 

2. Vihāravagga  2. Meditation 

2. Vihāravagga  2. Meditation 

2. Vihāravagga  2. Meditation 

2. Vihāravagga  2. Meditation 

2. Vihāravagga  2. Meditation 

evameva kho, bhikkhave, bhikkhuno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti.  In the same way, when the noble eightfold path is developed and cultivated the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors. 

“Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti.  “The four kinds of mindfulness meditation.” 
“Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti? 
“But what things must be developed and cultivated in order to fulfill the four kinds of mindfulness meditation?” 
Kathaṁ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? 
And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of mindfulness meditation? 
Evaṁ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti. 
That’s how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of mindfulness meditation. 
Kathaṁ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? 
And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors? 
Evaṁ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti. 
That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors. 

“Ekāyanvāyaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.  “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Ekāyanvāyaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti. 
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

Yato kho te, bhikkhu, sīlañca suvisuddhaṁ bhavissati diṭṭhi ca ujukā, tato tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi.  When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation in three ways, depending on and grounded on ethics. 
Yato kho tvaṁ, bhikkhu, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ tividhena bhāvessasi, tato tuyhaṁ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. 
When you develop the four kinds of mindfulness meditation in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” 

“Ye te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, bhikkhave, bhikkhū catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.  “Mendicants, those mendicants who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established in the four kinds of mindfulness meditation. 
Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṁ dhammavinayaṁ, te vo, bhikkhave, bhikkhū imesaṁ catunnaṁ satipaṭṭhānānaṁ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. 
Those mendicants who are junior—recently gone forth, newly come to this teaching and training—should be encouraged, supported, and established in these four kinds of mindfulness meditation.” 

‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya.  Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. 
Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā. 
For these four kinds of mindfulness meditation are entirely a heap of the skillful. 
‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. 
Rightly speaking, you’d call these four kinds of mindfulness meditation a ‘heap of the skillful’. 
Kevalo hāyaṁ, bhikkhave, kusalarāsi, yadidaṁ—cattāro satipaṭṭhānā”ti. 
For these four kinds of mindfulness meditation are entirely a heap of the skillful.” 

cattāro satipaṭṭhānā.  It’s the four kinds of mindfulness meditation. 

cattāro satipaṭṭhānā.  It’s the four kinds of mindfulness meditation. 

Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṁ, na lābhī satisampajaññassa.  That foolish, incompetent, unskillful mendicant doesn’t get blissful meditations in this very life, nor do they get mindfulness and situational awareness. 
Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṁ, lābhī hoti satisampajaññassa. 
That astute, competent, skillful mendicant gets blissful meditations in this very life, and they get mindfulness and situational awareness. 

“Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṁ pubbenāparaṁ visesaṁ sañjānantī”ti.  “Honorable Ānanda, several nuns meditate with their minds firmly established in the four kinds of mindfulness meditation. They have realized a higher distinction than they had before.” 
suppatiṭṭhitacittā → supaṭṭhitacittā (bj, mr); supatiṭṭhitacittā (sya-all, pts1ed) | sañjānantī”ti → sampajānantīti (pts1ed, mr) 
Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: 
Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to 
Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṁ pāṭikaṅkhaṁ: 
Any monk or nun who meditates with their mind firmly established in the four kinds of mindfulness meditation can expect to 
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. 
That mendicant should direct their mind towards an inspiring subject as a basis for meditation. 
Tenānanda → tena hānanda (bj); tena ānanda (sya-all) 
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṁ paṇidahitabbaṁ. 
That mendicant should direct their mind towards an inspiring subject as a basis for meditation. 

‘evaṁsīlā te bhagavanto ahesuṁ’ iti vā, ‘evaṁdhammā te bhagavanto ahesuṁ’ iti vā, ‘evaṁpaññā te bhagavanto ahesuṁ’ iti vā, ‘evaṁvihārino te bhagavanto ahesuṁ’ iti vā, ‘evaṁvimuttā te bhagavanto ahesuṁ’ iti vā”ti?  those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” 
‘evaṁsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṁdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṁpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṁvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṁvimuttā te bhagavanto bhavissanti’ iti vā”ti? 
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” 
‘evaṁsīlo bhagavā’ iti vā, ‘evaṁdhammo bhagavā’ iti vā, ‘evaṁpañño bhagavā’ iti vā, ‘evaṁvihārī bhagavā’ iti vā, ‘evaṁvimutto bhagavā’ iti vā”ti? 
I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” 
‘yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā, anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. 
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’” 
suppatiṭṭhitacittā → supaṭṭhitacittā (bj); supatiṭṭhitacittā (sya-all) 

Yato ca kho te, bāhiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.  When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics. 
Yato kho tvaṁ, bāhiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tuyhaṁ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti. 
When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you can expect growth, not decline, in skillful qualities, whether by day or by night.” 

Yato ca kho te, uttiya, sīlañca suvisuddhaṁ bhavissati, diṭṭhi ca ujukā, tato tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.  When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation, depending on and grounded on ethics. 
Yato kho tvaṁ, uttiya, sīlaṁ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṁ bhāvessasi, tato tvaṁ, uttiya, gamissasi maccudheyyassa pāran”ti. 
When you develop these four kinds of mindfulness meditation, depending on and grounded on ethics, you’ll pass beyond Death’s domain.” 

“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya.  “Mendicants, when these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. 
Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti. 
When these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.” 

“ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.  “The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti. 
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 
Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā. 
Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti. 
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

Attānaṁ, bhikkhave, rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ;  Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. 
paraṁ rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ. 
Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. 
Āsevanāya, bhāvanāya, bahulīkammena— 
By development, cultivation, and practice of meditation. 
Attānaṁ, bhikkhave, rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ; 
Thinking ‘I’ll look after myself,’ you should cultivate mindfulness meditation. 
paraṁ rakkhissāmīti satipaṭṭhānaṁ sevitabbaṁ. 
Thinking ‘I’ll look after others,’ you should cultivate mindfulness meditation. 

“Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṁ satipaṭṭhānānaṁ bhāvanāya vuttāni bhagavatā.  “The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of mindfulness meditation. 
Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṁ catunnaṁ satipaṭṭhānānaṁ bhāvanāya vuttāni bhagavatā”ti. 
The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of mindfulness meditation.” 

“Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  “It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. 
Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti. 
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One. 
Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. 
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. 
Imesañca kho, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. 
It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.” 

“Catunnaṁ kho, āvuso, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti.  “It’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching declines. 
Catunnañca kho, āvuso, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā saddhammaaparihānaṁ hoti. 
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t decline. 
Imesaṁ kho, āvuso, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā saddhammaparihānaṁ hoti. 
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching declines. 
Imesañca kho, āvuso, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā saddhammaaparihānaṁ hotī”ti. 
And it’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t decline.” 

“Cattārome, bhikkhave, satipaṭṭhānā.  “Mendicants, there are these four kinds of mindfulness meditation. 
Ime kho, bhikkhave, cattāro satipaṭṭhānā”ti. 
These are the four kinds of mindfulness meditation.” 

“Catunnaṁ kho, brāhmaṇa, satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.  “Brahmin, it’s because of not developing and cultivating the four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. 
Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti. 
It’s because of developing and cultivating the four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One. 
Imesaṁ kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. 
It’s because of not developing and cultivating these four kinds of mindfulness meditation that the true teaching doesn’t last long after the final quenching of the Realized One. 
Imesañca kho, brāhmaṇa, catunnaṁ satipaṭṭhānānaṁ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. 
It’s because of developing and cultivating these four kinds of mindfulness meditation that the true teaching does last long after the final quenching of the Realized One.”