“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro.   “Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like irrational application of mind.  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṁ, bhikkhave, yonisomanasikāro.  
“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like rational application of mind.  

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṁ, bhikkhave, ayonisomanasikāro.   “Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like irrational application of mind.  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṁ, bhikkhave, yonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like rational application of mind.  

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, ayonisomanasikāro.   “Mendicants, I do not see a single thing that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being fully developed like irrational application of mind.  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṁ gacchanti yathayidaṁ, bhikkhave, yonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to the awakening factors, or, if they’ve already arisen, fully develops them like rational application of mind.  

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, ayonisomanasikāro.   “Mendicants, I do not see a single thing that is so very harmful as irrational application of mind.  
Ayonisomanasikāro, bhikkhave, mahato anatthāya saṁvattatī”ti.  
Irrational application of mind is very harmful.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ mahato atthāya saṁvattati yathayidaṁ, bhikkhave, yoniso manasikāro.  
“Mendicants, I do not see a single thing that is so very beneficial as rational application of mind.  
Yonisomanasikāro, bhikkhave, mahato atthāya saṁvattatī”ti.  
Rational application of mind is very beneficial.”  

“Ajjhattikaṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ mahato anatthāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … dvādasamaṁ.   “Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness …”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yo evaṁ saddhammassa sammosāya antaradhānāya saṁvattati yathayidaṁ, bhikkhave, mahicchatā …pe… appicchatā … asantuṭṭhitā … santuṭṭhitā … ayonisomanasikāro … yonisomanasikāro … asampajaññaṁ … sampajaññaṁ … pāpamittatā … kalyāṇamittatā … anuyogo akusalānaṁ dhammānaṁ, ananuyogo kusalānaṁ dhammānaṁ.  
“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits.  

“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, ayonisomanasikāro.   “Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like irrational application of mind.  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṁ, bhikkhave, yonisomanasikāro.  
“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like rational application of mind.  

sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati …   going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space …  

Dhātukusalatā ca manasikārakusalatā ca.   Skill in the elements and skill in application of mind.  

Subhanimittañca ayoniso ca manasikāro.   The feature of beauty and irrational application of mind.  
Paṭighanimittañca ayoniso ca manasikāro.  
The feature of harshness and irrational application of mind.  
Parato ca ghoso ayoniso ca manasikāro.  
The words of another and irrational application of mind.  
Parato ca ghoso, yoniso ca manasikāro.  
The words of another and rational application of mind.  

‘“Ayoniso manasikāro”tissa vacanīyaṁ.   You should say: ‘Irrational application of mind.  
‘“Yonisomanasikāro”tissa vacanīyaṁ.  
You should say: ‘Rational application of mind.  

Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   First, a person, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   It’s when a mendicant—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.  

Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.  

Yasmiṁ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṁ puggale āpajjitabbo;   You should disregard a person you resent, paying no attention to them. …  

Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.   Take the case of another person who, not focusing on any signs, enters and remains in the signless immersion of the heart.  
Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.  
“In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless immersion of the heart …  

Santi, bhikkhave, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.   There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.  

“Idha, moggallāna, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.   “Moggallāna, take the case of a mendicant who, not focusing on any signs, enters and remains in the signless immersion of the heart.  
‘ayaṁ kho āyasmā sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.  
‘This venerable, not focusing on any signs, enters and remains in the signless immersion of the heart.  

Chandā dānaṁ deti, dosā dānaṁ deti, mohā dānaṁ deti, bhayā dānaṁ deti, ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi, nārahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti, ‘imāhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti dānaṁ deti, ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti, cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti.   A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’  

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.  

‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti,   ‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’  

Rūpī rūpāni passati, ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—  Having physical form, they see forms … not perceiving form internally, they see forms externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …  

Santi, bhikkhave, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.   There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.  

‘idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati.   ‘It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space.  

Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.   While a mendicant is in such a meditation, should perceptions accompanied by sensual pleasures beset them due to loss of focus, that’s an affliction for them.  
evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by sensual pleasures beset them due to loss of focus, that’s an affliction for them.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by placing of the mind and keeping it connected beset them due to loss of focus, that’s an affliction for them.  
evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by placing of the mind and keeping it connected beset them due to loss of focus, that’s an affliction for them.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by rapture beset them due to loss of focus, that’s an affliction for them.  
evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by rapture beset them due to loss of focus, that’s an affliction for them.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by bliss with equanimity beset them due to loss of focus, that’s an affliction for them.  
evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by bliss with equanimity beset them due to loss of focus, that’s an affliction for them.  
Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by form beset them due to loss of focus, that’s an affliction for them.  
evamevassa te rūpasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by form beset them due to loss of focus, that’s an affliction for them.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by the dimension of infinite space beset them due to loss of focus, that’s an affliction for them.  
evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by the dimension of infinite space beset them due to loss of focus, that’s an affliction for them.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by the dimension of infinite consciousness beset them due to loss of focus, that’s an affliction for them.  
evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by the dimension of infinite consciousness beset them due to loss of focus, that’s an affliction for them.  
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho.  
While a mendicant is in such a meditation, should perceptions accompanied by the dimension of nothingness beset them due to loss of focus, that’s an affliction for them.  
evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho.  
In the same way, should perceptions accompanied by the dimension of nothingness beset them due to loss of focus, that’s an affliction for them.  

‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’  

Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  
evamevaṁ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.  
In the same way, take a mendicant who enters and remains in the dimension of infinite space. …  

“Idhāvuso, bhikkhu, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   “It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Yasmiṁ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.  

Tassa mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.   While I was in that meditation, perceptions accompanied by sensual pleasures beset me due to loss of focus, and that was an affliction for me.  
evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
In the same way, when perceptions accompanied by sensual pleasures beset me due to loss of focus, 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, perceptions accompanied by placing the mind beset me due to loss of focus, and that was an affliction for me.  
evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
In the same way, when perceptions accompanied by placing the mind and keeping it connected beset me due to loss of focus, 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, perceptions accompanied by rapture beset me due to loss of focus, and that was an affliction for me.  
evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
In the same way, when perceptions accompanied by rapture beset me due to loss of focus, 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, perceptions accompanied by bliss with equanimity beset me due to loss of focus, and that was an affliction for me.  
evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
In the same way, when perceptions accompanied by bliss with equanimity beset me due to loss of focus, that was an affliction for me.  
‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’  
So kho ahaṁ, ānanda, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space.  
Tassa mayhaṁ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
While I was in that meditation, perceptions accompanied by forms beset me due to loss of focus, and that was an affliction for me.  
evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
In the same way, when perceptions accompanied by forms beset me due to loss of focus, 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, perceptions accompanied by the dimension of infinite space beset me due to loss of focus, and that was an affliction for me.  
evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
In the same way, when perceptions accompanied by the dimension of infinite space beset me due to loss of focus, 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, perceptions accompanied by the dimension of infinite consciousness beset me due to loss of focus, and that was an affliction for me.  
evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
In the same way, when perceptions accompanied by the dimension of infinite consciousness beset me due to loss of focus, 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, perceptions accompanied by the dimension of nothingness beset me due to loss of focus, and that was an affliction for me.  
evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.  
In the same way, when perceptions accompanied by the dimension of nothingness beset me due to loss of focus, that was an affliction for me.  

Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.   Irrational application of mind is a cause of bad deeds …  
Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.  
Rational application of mind is a cause of good deeds …  

‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti.   ‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in freedom from death. And extinguishment is their final end.’  

‘Ayonisomanasikāro’tissa vacanīyaṁ.   You should say: ‘Irrational application of mind.’  
Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that irrational application of mind is fueled by something, it’s not unfueled.  
Ko cāhāro ayonisomanasikārassa?  
And what is the fuel for irrational application of mind?  
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.  
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti;  
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance.  
‘Yonisomanasikāro’tissa vacanīyaṁ.  
You should say: ‘Rational application of mind.’  
Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that rational application of mind is fueled by something, it’s not unfueled.  
Ko cāhāro yonisomanasikārassa?  
And what is the fuel for rational application of mind?  
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.  

‘Ayonisomanasikāro’tissa vacanīyaṁ.   You should say: ‘Irrational application of mind.’  
Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that irrational application of mind is fueled by something, it’s not unfueled.  
Ko cāhāro ayonisomanasikārassa?  
And what is the fuel for irrational application of mind?  
Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;  
In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.  
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti;  
In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.  
‘Yonisomanasikāro’tissa vacanīyaṁ.  
You should say: ‘Rational application of mind.’  
Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that rational application of mind is fueled by something, it’s not unfueled.  
Ko cāhāro yonisomanasikārassa?  
And what is the fuel for rational application of mind?  
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.  

Ayonisomanasikāraṁ appahāya, kummaggasevanaṁ appahāya, cetaso līnattaṁ appahāya—  Irrational application of mind, following a wrong path, and mental sluggishness.  
Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.  
Without giving up three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness.  
ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.  
Without giving up these three things you can’t give up irrational application of mind, following a wrong path, and mental sluggishness.  
So vikkhittacitto samāno abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.  
When your mind is scattered you can’t give up irrational application of mind, following a wrong path, and mental sluggishness.  
Ayonisomanasikāraṁ pahāya, kummaggasevanaṁ pahāya, cetaso līnattaṁ pahāya— 
Irrational application of mind, following a wrong path, and mental sluggishness.  
Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.  
After giving up three things you can give up irrational application of mind, following a wrong path, and mental sluggishness.  
ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.  
After giving up these three things you can give up irrational application of mind, following a wrong path, and mental sluggishness.  
So avikkhittacitto samāno bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ.  
When your mind isn’t scattered you can give up irrational application of mind, following a wrong path, and mental sluggishness.  

imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.   This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says.  
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.  
This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says.  
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.  
This view of his has either arisen from his own irrational application of mind, or is conditioned by what someone else says.  

Puna caparaṁ, upāli, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   “Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, a mendicant enters and remains in the dimension of infinite space.  

Manasikārasutta   Focus  

Dve saññā manasikāro,   " 

Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte (…) anekavihitaṁ pubbenivāsaṁ anussarati.   It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.  
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,  
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.  
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,  
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives.  
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives,  
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.  
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.  
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.  
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite.  
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite.  
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as infinite.  
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as infinite.  
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī.  
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally.  
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī.  
Because by dint of keen, resolute, committed, and diligent effort, and right application of mind I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally.  
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte saññuppādaṁ anussarati, tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further.  
Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago.  
There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space.  

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   “Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:   Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom,  

Santānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.   There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.  
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,  
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.  

Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.   Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.  
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,  
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.  

So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi.   They live aloof from sensual pleasures and unskillful qualities.  
Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti.  
Their coarse physical, verbal, and mental processes die down.  
So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ, ‘idaṁ kusalan’ti yathābhūtaṁ pajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ pajānāti.  
They truly understand what is skillful and what is unskillful, and so on.  

1.4. Kāyānupassanāpaṭikūlamanasikārapabba   1.4. Focusing on the Repulsive  
Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.  
 
1.5. Kāyānupassanādhātumanasikārapabba  
1.5. Focusing on the Elements  
Dhātumanasikārapabbaṁ niṭṭhitaṁ.  
 

Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.   By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.  
agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.  
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further.  
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ saññuppādaṁ anussarati, tato paraṁ nānussarati’.  
By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further.  

Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti.   An aristocrat,  
samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti.  
or ascetic may do mixed things by way of body, speech, and mind. They have mixed view, and they act out of that mixed view. And because of that, when their body breaks up, after death, they experience both pleasure and pain.  

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:   Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that they examine their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.  
jānāti, bhante, bhagavā aparaṁ puggalaṁ paccattaṁ yonisomanasikārā  
The Buddha knows by rationally applying the mind to another individual:  
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:  
The Buddha knows by rationally applying the mind to another individual:  
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:  
The Buddha knows by rationally applying the mind to another individual:  
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:  
The Buddha knows by rationally applying the mind to another individual:  
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:  
The Buddha knows by rationally applying the mind to another individual:  
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:  
The Buddha knows by rationally applying the mind to another individual:  
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:  
The Buddha knows by rationally applying the mind to another individual:  
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā:  
The Buddha knows by rationally applying the mind to another individual:  

Dhātukusalatā ca manasikārakusalatā ca.   Skill in the elements and skill in application of mind.  
Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.  
A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  
sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti.  
associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.  
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.  
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.  
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.  
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.  
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.  
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.  

Ayoniso manasikāro.   Irrational application of mind.  
Yoniso manasikāro.  
Rational application of mind.  
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.  
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.  
Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati.  
Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.  
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.  
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.  

Yoniso ca manasikāraṁ ayoniso ca manasikāraṁ.   Rational application of mind and irrational application of mind.  
Tassa amanasikaraṇīyānaṁ dhammānaṁ manasikārā manasikaraṇīyānaṁ dhammānaṁ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.  
Because of applying the mind to what they should not and not applying the mind to what they should, unarisen defilements arise and arisen defilements grow.  
Tassa amanasikaraṇīyānaṁ dhammānaṁ amanasikārā manasikaraṇīyānaṁ dhammānaṁ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.  
Because of not applying the mind to what they should not and applying the mind to what they should, unarisen defilements don’t arise and arisen defilements are given up.  

Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;   Take the case of the person who doesn’t have a blemish but does not understand it. You can expect that they will focus on the feature of beauty, and because of that, lust will infect their mind.  
“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ nappajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṁ anuddhaṁsessati;  
“In the same way, take the case of the person who has no blemish and does not understand it. You can expect that …  
Tatrāvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;  
Take the case of the person who doesn’t have a blemish and does understand it. You can expect that they won’t focus on the feature of beauty, and because of that, lust won’t infect their mind.  
“Evameva kho, āvuso, yvāyaṁ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṁ aṅgaṇan’ti yathābhūtaṁ pajānāti, tassetaṁ pāṭikaṅkhaṁ—subhanimittaṁ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṁ nānuddhaṁsessati;  
“In the same way, take the case of the person who doesn’t have a blemish and does understand it. You can expect that …  

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ idhekacco bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja vihareyya.   It’s possible that some mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, might enter and remain in the dimension of infinite space.  

Vedanā, saññā, cetanā, phasso, manasikāro—  Feeling, perception, intention, contact, and application of mind— 

1.4. Kāyānupassanāpaṭikūlamanasikārapabba   1.4. Focusing on the Repulsive  
Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ.  
 
1.5. Kāyānupassanādhātumanasikārapabba  
1.5. Focusing on the Elements  
Dhātumanasikārapabbaṁ niṭṭhitaṁ.  
 

Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ ādīnavaṁ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ asatiamanasikāro āpajjitabbo.   Now, suppose that mendicant is examining the drawbacks of those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should try to forget and ignore about them.  
Tassa tesaṁ vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
As they do so, those bad thoughts are given up and come to an end.  
Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi, tena, bhikkhave, bhikkhunā tesaṁ vitakkānaṁ vitakkasaṅkhārasaṇṭhānaṁ manasikātabbaṁ.  
Now, suppose that mendicant is ignoring and forgetting about those thoughts, but bad, unskillful thoughts connected with desire, hate, and delusion keep coming up. They should focus on stopping the formation of thoughts.  
Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
In the same way, a mendicant … those thoughts are given up and come to an end …  
Tesampi vitakkānaṁ asatiamanasikāraṁ āpajjato ye pāpakā akusalā vitakkā chandūpasaṁhitāpi dosūpasaṁhitāpi mohūpasaṁhitāpi te pahīyanti te abbhatthaṁ gacchanti.  
They try to forget and ignore about those thoughts …  

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāma.   Whenever we want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, we enter and remain in the dimension of infinite space.  

parato ca ghoso, yoniso ca manasikāro.   the words of another and rational application of mind.  
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro.  
not focusing on any signs, and focusing on the signless.  
sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro.  
not focusing on any signs, focusing on the signless, and a previous determination.  
sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro.  
focusing on all signs, and not focusing on the signless.  
Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.  
It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.  

Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, householder, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. …  

Puna caparaṁ, ānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Idhudāyi, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ tassa samatikkamo;   Take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. That goes beyond it.  

sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,   Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.  

“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro?    
Upasaṅkamanassa bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ pucchāmā”ti.  
 
“Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā.  
Faith is helpful for approaching a teacher.  
Tasmā upasaṅkamanassa saddhā bahukārā”ti.  
That’s why faith is helpful for approaching a teacher.”  

Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.   And he distinguished the phenomena in the first absorption one by one: placing and keeping and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.  
Ye ca dutiye jhāne dhammā—ajjhattaṁ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.  
And he distinguished the phenomena in the second absorption one by one: internal confidence and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.  
Ye ca tatiye jhāne dhammā—sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro— 
And he distinguished the phenomena in the third absorption one by one: bliss and mindfulness and awareness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.  
Ye ca catutthe jhāne dhammā—upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.  
And he distinguished the phenomena in the fourth absorption one by one: equanimity and neutral feeling and mental unconcern due to tranquility and pure mindfulness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.  
Puna caparaṁ, bhikkhave, sāriputto sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.  
Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, he entered and remained in the dimension of infinite space.  
Ye ca ākāsānañcāyatane dhammā—ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.  
And he distinguished the phenomena in the dimension of infinite space one by one: the perception of the dimension of infinite space and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.  
Ye ca viññāṇañcāyatane dhammā—viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.  
And he distinguished the phenomena in the dimension of infinite consciousness one by one: the perception of the dimension of infinite consciousness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.  
Ye ca ākiñcaññāyatane dhammā—ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.  
And he distinguished the phenomena in the dimension of nothingness one by one: the perception of the dimension of nothingness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind.  

Puna caparaṁ, bhikkhave, asappuriso sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Furthermore, take someone who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space …  

Vedanāsu vedanāññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ.   For I say that careful application of mind to the in-breaths and out-breaths is an aspect of feelings.  

sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ.   to enter and remain in emptiness internally by not focusing on any signs.  

‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi.   ‘Loss of focus arose in me, and because of that my immersion fell away.  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti.  
I’ll make sure that neither doubt nor loss of focus will arise in me again.’  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.’  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror will arise in me again.’  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement will arise in me again.’  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort will arise in me again.’  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy will arise in me again.’  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy will arise in me again.’  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.’  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity will arise in me again.’  
Sohaṁ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṁ, na chambhitattaṁ, na uppilaṁ, na duṭṭhullaṁ, na accāraddhavīriyaṁ, na atilīnavīriyaṁ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṁ rūpānan’ti.  
I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’  
‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāraṁ cittassa upakkilesaṁ pajahiṁ,  
When I understood that loss of focus,  
‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāro cittassa upakkileso pahīno ahosi,  
loss of focus,  

Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—  Now, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person  
Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati— 
But some other ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person  
Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati— 
Take some ascetic or brahmin who with clairvoyance sees a person  
Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—idha pāṇātipātā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.  
Take some ascetic or brahmin who with clairvoyance sees a person here who refrained from killing living creatures … and had right view. And they see that that person is reborn in hell.  

sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati—  Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.  

“Mayhaṁ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā.   “Mendicants, I have attained and realized supreme freedom through rational application of mind and rational right effort.  
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṁ vimuttiṁ anupāpuṇātha, anuttaraṁ vimuttiṁ sacchikarothā”ti.  
You too should attain and realize supreme freedom through rational application of mind and rational right effort.”  

Akusalavitakkasutta   Unskillful Thoughts  
Akusalavitakkasutta → ayonisosuttaṁ (bj); ayonisomanasikārasuttaṁ (sya-all, pts2ed); ayoniso (vitakkitā) (pts1ed)  
“Ayoniso manasikārā,  
“Because of irrational application of mind,  

Vedanā, saññā, cetanā, phasso, manasikāro—  Feeling, perception, intention, contact, and application of mind.  

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:   Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, Vipassī comprehended with wisdom:  

Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:   Then, through rational application of mind, I comprehended with wisdom:  
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, I comprehended with wisdom:  
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, I comprehended with wisdom:  
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, I comprehended with wisdom:  

Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:   Then, through rational application of mind, I comprehended with wisdom:  
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, I comprehended with wisdom:  
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, I comprehended with wisdom:  
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, I comprehended with wisdom:  
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, I comprehended with wisdom:  
Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:  
Then, through rational application of mind, I comprehended with wisdom:  

Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi.   Whenever I want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I enter and remain in the dimension of infinite space.  

Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññā manasikārā samudācaranti.   While I was in that meditation, perceptions accompanied by placing the mind beset me due to loss of focus.  

“idhāhaṁ, āvuso, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi …pe…   “Reverend, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space. …” …  

‘mayaṁ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino.   ‘In the past we did both kinds of deeds by body, speech, and mind.  
Te mayaṁ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṁ maraṇā aṇḍajānaṁ nāgānaṁ sahabyataṁ upapannā.  
When the body broke up, after death, we were reborn in the company of the egg-born dragons.  

‘mayaṁ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino.   ‘In the past we did both kinds of deeds by body, speech, and mind.  
Te mayaṁ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṁ maraṇā opapātikānaṁ nāgānaṁ sahabyataṁ upapannā.  
When the body broke up, after death, we were reborn in the company of the spontaneously-born dragons.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī hoti, manasā dvayakārī hoti.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.   “Mendicant, it’s when someone does both kinds of deeds by body, speech, and mind.  

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.    

Yaṁ taṁ, bhikkhave, bhikkhu manasā dhammaṁ viññāya santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?   Since this is so, are these things understood by faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration?”  

Idhānanda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, nānattasaññānaṁ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   It’s when a mendicant—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.  

Tassa mayhaṁ, āvuso, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti.   While I was in that meditation, perceptions accompanied by sensual pleasures beset me due to loss of focus.  

Tassa mayhaṁ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.   While I was in that meditation, perceptions accompanied by placing the mind beset me due to loss of focus.  

Tassa mayhaṁ, āvuso, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti.   While I was in that meditation, perceptions accompanied by rapture beset me due to loss of focus.  

Tassa mayhaṁ, āvuso, iminā vihārena viharato sukhasahagatā saññāmanasikārā samudācaranti.   While I was in that meditation, perceptions accompanied by pleasure beset me due to loss of focus.  

‘idha bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati.   ‘It’s when a mendicant—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that “space is infinite”, enters and remains in the dimension of infinite space.  
So khvāhaṁ, āvuso, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharāmi.  
And so … I was entering and remaining in the dimension of infinite space.  
Tassa mayhaṁ, āvuso, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti.  
While I was in that meditation, perceptions accompanied by forms beset me due to loss of focus.  
So khvāhaṁ, āvuso, aparena samayena sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihāsiṁ.  
And so, after some time … I entered and remained in the dimension of infinite space.  

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

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

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

‘idha bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.   ‘It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.  
So khvāhaṁ, āvuso, sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharāmi.  
And so … I was entering and remaining in the signless immersion of the heart.  
So khvāhaṁ, āvuso, aparena samayena sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja vihāsiṁ.  
And so, after some time … I entered and remained in the signless immersion of the heart.  

Idha, bhante, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati.   It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.  

Yonisomanasikārasampadāsutta   Accomplishment in Rational Application of Mind (1st)  
Yonisomanasikārasampadāsutta → yonisosuttaṁ (bj); yoniso (pts1ed) 
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikārasampadā.  
In the same way accomplishment in rational application of mind is the forerunner and precursor of the noble eightfold path for a mendicant.  
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.  
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.  
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti?  
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path?  
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.  
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.” 

Dutiyayonisomanasikārasampadāsutta   Accomplishment in Rational Application of Mind (2nd)  
Dutiyayonisomanasikārasampadāsutta → yoniso (pts1ed) 
“Yadidaṁ—yonisomanasikārasampadā.  
“… accomplishment in rational application of mind.  
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.  
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.  
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti?  
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path?  
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.  
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”  

Yonisomanasikārasampadāsutta   Accomplishment in Rational Application of Mind (1st)  
“Yadidaṁ—yonisomanasikārasampadā.  
“… accomplishment in rational application of mind.  
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.  
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.  
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti?  
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path?  
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.  
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.” 

Dutiyayonisomanasikārasampadāsutta   Accomplishment in Rational Application of Mind (2nd)  
“Yadidaṁ—yonisomanasikārasampadā.  
“… accomplishment in rational application of mind.  
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.  
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.  
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti?  
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path?  
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.  
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”  

Yonisomanasikārasampadāsutta   Accomplishment in Rational Application of Mind  
“Yathayidaṁ, bhikkhave, yonisomanasikārasampadā.  
“… accomplishment in rational application of mind.  
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.  
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.  
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti?  
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path?  
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.  
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.” 

Dutiyayonisomanasikārasampadāsutta   Accomplishment in Rational Application of Mind (2nd)  
“Yathayidaṁ, bhikkhave, yonisomanasikārasampadā.  
“… accomplishment in rational application of mind.  
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.  
A mendicant accomplished in rational application of mind can expect to develop and cultivate the noble eightfold path.  
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti?  
And how does a mendicant accomplished in rational application of mind develop and cultivate the noble eightfold path?  
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarotī”ti.  
That’s how a mendicant accomplished in rational application of mind develops and cultivates the noble eightfold path.”  

Tattha ayonisomanasikārabahulīkāro—  Frequent irrational application of mind to that  
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that  
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to them  
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that  
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  

“Jāneyya nu kho, āvuso upavāna, bhikkhu ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti?   “Reverend Upavāna, can a mendicant know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease?”  
“Jāneyya kho, āvuso sāriputta, bhikkhu ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti.  
“They can, Reverend Sāriputta.  
“Evaṁ kho, āvuso sāriputta, bhikkhu jāneyya ‘paccattaṁ yonisomanasikārā evaṁ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṁvattantī’”ti.  
That’s how a mendicant can know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease.” 

evameva kho, bhikkhave, bhikkhuno sattannaṁ bojjhaṅgānaṁ uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ, yadidaṁ—yonisomanasikāro.   In the same way, for a mendicant rational application of mind is the forerunner and precursor of the arising of the seven awakening factors.  
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.  
A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors.  
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?  
And how does a mendicant with rational application of mind develop and cultivate the seven awakening factors?  
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.  
That’s how a mendicant with rational application of mind develops and cultivates the seven awakening factors.” 

“Kāmarāgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṁvattati.   “Mendicants, when you frequently apply the mind to things that are grounds for sensual greed, sensual desire arises, and once arisen it increases and grows.  
Byāpādaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṁvattati.  
When you frequently apply the mind to things that are grounds for ill will, ill will arises, and once arisen it increases and grows.  
Thinamiddhaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannañceva thinamiddhaṁ uppajjati, uppannañca thinamiddhaṁ bhiyyobhāvāya vepullāya saṁvattati.  
When you frequently apply the mind to things that are grounds for dullness and drowsiness, dullness and drowsiness arise, and once arisen they increase and grow.  
Uddhaccakukkuccaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannañceva uddhaccakukkuccaṁ uppajjati, uppannañca uddhaccakukkuccaṁ bhiyyobhāvāya vepullāya saṁvattati.  
When you frequently apply the mind to things that are grounds for restlessness and remorse, restlessness and remorse arise, and once arisen they increase and grow.  
Vicikicchāṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṁvattati.  
When you frequently apply the mind to things that are grounds for doubt, doubt arises, and once arisen it increases and grows.  
Satisambojjhaṅgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṁ gacchati …pe…  
When you frequently apply the mind to things that are grounds for the awakening factor of mindfulness, the awakening factor of mindfulness arises, and once arisen it’s fully developed. …  
upekkhāsambojjhaṅgaṭṭhāniyānaṁ, bhikkhave, dhammānaṁ manasikārabahulīkārā anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṁ gacchatī”ti.  
When you frequently apply the mind to things that are grounds for the awakening factor of equanimity, the awakening factor of equanimity arises, and once arisen it’s fully developed.” 

Ayonisomanasikārasutta   Irrational Application of Mind  
Ayonisomanasikārasutta → yonisosuttaṁ (bj); ayoniso (pts1ed) 

“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṁ dhammānaṁ aggamakkhāyati.   “Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in rational application of mind and meet at rational application of mind, and rational application of mind is said to be the best of them.  
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.  
A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors.  
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?  
And how does a mendicant with rational application of mind develop and cultivate the seven awakening factors?  
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.  
That’s how a mendicant with rational application of mind develops and cultivates the seven awakening factors.” 

Ayonisomanasikārasutta   Irrational Application of Mind  
Ayonisomanasikārasutta → yonisosuttaṁ (bj); yoniso 1 (pts1ed)  
Yonisomanasikārasutta  
Yonisomanasikārasutta → yonisosuttaṁ (bj); yoniso 2 (pts1ed) 

“Ajjhattikaṁ, bhikkhave, aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi sattannaṁ bojjhaṅgānaṁ uppādāya, yathayidaṁ—bhikkhave, yonisomanasikāro.   “Taking into account interior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like rational application of mind. …”  
Yonisomanasikārasampannassetaṁ, bhikkhave, bhikkhuno pāṭikaṅkhaṁ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.  
 
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?  
 
Evaṁ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.  
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Tattha ayonisomanasikārabahulīkāro—  Frequent irrational application of mind to that  
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that  
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that  
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to that  
Tattha ayonisomanasikārabahulīkāro— 
Frequent irrational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to that  
Tattha yonisomanasikārabahulīkāro— 
Frequent rational application of mind to them  
Tattha amanasikārabahulīkāro— 
Not frequently focusing on them  
Tattha amanasikārabahulīkāro— 
Not frequently focusing on them  
Tattha amanasikārabahulīkāro— 
Not frequently focusing on them  
Tattha amanasikārabahulīkāro— 
Not frequently focusing on them  
Tattha amanasikārabahulīkāro— 
Not frequently applying the mind to that  
Tattha amanasikārabahulīkāro— 
Not frequently focusing on them  
Tattha amanasikārabahulīkāro— 
Not frequently focusing on them  

Sabbaso vā pana rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.   Or else, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.  

Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.   Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.  

Manasikārasamudayā dhammānaṁ samudayo;   Principles originate from application of mind.  
manasikāranirodhā dhammānaṁ atthaṅgamo”ti.  
When application of mind ends, principles end.” 

‘sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti,   ‘Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, may I enter and remain in the dimension of infinite space.’  

Vedanāññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ.   Because careful application of mind to the in-breaths and out-breaths is a certain aspect of feelings, I say.  

Vedanāññatarāhaṁ, ānanda, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ.   Because careful application of mind to the in-breaths and out-breaths is a certain aspect of feelings, I say.  

Vedanāññatarāhaṁ, bhikkhave, etaṁ vadāmi, yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ.    

“Sappurisasaṁsevo hi, bhante, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti.   “Sir, the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.”  
Sappurisasaṁsevo hi, sāriputta, sotāpattiyaṅgaṁ, saddhammassavanaṁ sotāpattiyaṅgaṁ, yonisomanasikāro sotāpattiyaṅgaṁ, dhammānudhammappaṭipatti sotāpattiyaṅgaṁ.  
For the factors of stream-entry are associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.  

Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.  

Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.  

Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.  

Sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti—  Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.  

abhisaṅkharitvā jātandhakārampi papatanti, jarandhakārampi papatanti, maraṇandhakārampi papatanti, sokaparidevadukkhadomanassupāyāsandhakārampi papatanti.   Having made such choices, they fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.  
anabhisaṅkharitvā jātandhakārampi nappapatanti, jarandhakārampi nappapatanti, maraṇandhakārampi nappapatanti, sokaparidevadukkhadomanassupāyāsandhakārampi nappapatanti.  
Having stopped making such choices, they don’t fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.