… Evamevaṁ kho, bhikkhave, appakā te sattā ye vavassaggārammaṇaṁ karitvā labhanti samādhiṁ labhanti cittassekaggataṁ; … so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, karitvā labhanti samādhiṁ → cittassa samādhiṁ (si) | cittassekaggataṁ → cittassa ekaggaṁ (bj) " atha kho eteva sattā bahutarā ye vavassaggārammaṇaṁ karitvā na labhanti samādhiṁ na labhanti cittassekaggataṁ. while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many.
Sappītikārammaṇañca sukhaṁ nippītikārammaṇañca sukhaṁ. Happiness that relies on rapture and happiness that relies on freedom from rapture. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ nippītikārammaṇaṁ sukhan”ti. The better of these two kinds of happiness is happiness that relies on freedom from rapture.” Sātārammaṇañca sukhaṁ upekkhārammaṇañca sukhaṁ. Happiness that relies on pleasure and happiness that relies on equanimity. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ upekkhārammaṇaṁ sukhan”ti. The better of these two kinds of happiness is happiness that relies on equanimity.” Rūpārammaṇañca sukhaṁ arūpārammaṇañca sukhaṁ. Happiness that relies on form and happiness that relies on the formless. Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ sukhānaṁ yadidaṁ arūpārammaṇaṁ sukhan”ti. The better of these two kinds of happiness is happiness that relies on the formless.” "
“Saṅkhatārammaṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhatārammaṇā. “Bad, unskillful qualities, mendicants, arise with a conditioned basis, not without a conditioned basis.
“Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī”ti? “Samiddhi, based on what do thoughts arise in a person?” “Nāmarūpārammaṇā, bhante”ti. “Based on name and form, sir.” “‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi. “Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’.
Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ. If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get hold of you. ārammaṇaṁ → āramaṇaṁ (?)
Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati; As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures. rūpārammaṇaṁ → rūpāramaṇaṁ (?) saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati. Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures.
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ abyābajjhena → abyāpajjhena (bj, sya-all); abyāpajjena (mr) Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. ‘… We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like space to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. ‘… We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the Ganges to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like a catskin bag to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’ Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’
Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Based on that element alone, their mind becomes secure, confident, settled, and decided. Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Based on that element alone, their mind becomes secure, confident, settled, and decided.
Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ. When a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them. ārammaṇaṁ → āramaṇaṁ (?) “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ. “In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ. “In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ. “In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them. Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ. When a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ. “In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ. “In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ. “In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. ārammaṇametaṁ → āramaṇametaṁ (?) " Ārammaṇe sati patiṭṭhā viññāṇassa hoti. When this support exists, consciousness becomes established. No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. When this support exists, consciousness becomes established. Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. With no support, consciousness is not established.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. When this support exists, consciousness becomes established. No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. When this support exists, consciousness becomes established. Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. With no support, consciousness is not established.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. “Mendicants, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. When this support exists, consciousness becomes established. No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṁ hoti viññāṇassa ṭhitiyā. If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. When this support exists, consciousness becomes established. Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā. If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness. Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. With no support, consciousness is not established.
Tesaṁ rājā māgadho ajātasattu vedehiputto na labhati otāraṁ na labhati ārammaṇaṁ. King Ajātasattu of Magadha, son of the princess of Videha, finds no vulnerability, he’s got no foothold. Tesaṁ rājā māgadho ajātasattu vedehiputto lacchati otāraṁ lacchati ārammaṇaṁ. King Ajātasattu of Magadha, son of the princess of Videha, will find a vulnerability, he’ll get his foothold. Tesaṁ māro pāpimā na labhati otāraṁ na labhati ārammaṇaṁ. Māra the Wicked finds no vulnerability, he's got no foothold. Tesaṁ māro pāpimā lacchati otāraṁ lacchati ārammaṇaṁ. Māra the Wicked will find a vulnerability and will get a foothold.
Rūpupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature. Rūpupayaṁ → rūpūpāyaṁ (sya-all, km); rūpupāyaṁ (pts1ed, mr) " saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. the support is cut off, and there is no foundation for consciousness. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. the support is cut off, and there is no foundation for consciousness.
Rūpupayaṁ, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature. saṅkhārupayaṁ vā, bhikkhave, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. Or as long as consciousness remains, it would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. the support is cut off, and there is no foundation for consciousness. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. the support is cut off, and there is no foundation for consciousness.
Rūpupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature. saṅkhārupayaṁ vā, bhikkhu, viññāṇaṁ tiṭṭhamānaṁ tiṭṭheyya, saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. Or consciousness would remain involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it would grow, increase, and mature. Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. If a mendicant has given up greed for the form element, the support is cut off, and there is no foundation for consciousness. viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṁ patiṭṭhā viññāṇassa na hoti. consciousness element, the support is cut off, and there is no foundation for consciousness.
Samādhimūlakaārammaṇasutta Supports For Immersion Samādhimūlakaārammaṇasutta → ārammaṇakusalasuttaṁ (bj); ārammaṇa (pts1ed) " Idha, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo hoti, na samādhismiṁ ārammaṇakusalo. One meditator is skilled in immersion but not in the supports for immersion. …” " Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ samādhikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samādhikusalo hoti, na ca samādhismiṁ ārammaṇakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samādhikusalo ca hoti, samādhismiṁ ārammaṇakusalo ca.
Tatra, bhikkhave, yvāyaṁ jhāyī samādhismiṁ samādhikusalo ca hoti samādhismiṁ ārammaṇakusalo ca ayaṁ imesaṁ catunnaṁ jhāyīnaṁ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Samāpattimūlakaārammaṇasutta Entering and Supports Samāpattimūlakaārammaṇasutta → samāpattiārammaṇakusalasuttaṁ (bj); samāpatti-ārammaṇa (pts1ed) " Idha, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo hoti, na samādhismiṁ ārammaṇakusalo. One meditator is skilled in entering immersion but not in the supports for it. …” " Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṁ samāpattikusalo hoti, na ca samādhismiṁ ārammaṇakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṁ samāpattikusalo ca hoti, samādhismiṁ ārammaṇakusalo ca.
Kallitamūlakaārammaṇasuttādichakka Six on Gladdening and Support, Etc. “samādhismiṁ kallitakusalo hoti, na samādhismiṁ ārammaṇakusalo … “One meditator is skilled in gladdening the mind for immersion but not in the supports for immersion. …” samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ kallitakusalo …
neva samādhismiṁ kallitakusalo hoti, na ca samādhismiṁ ārammaṇakusalo …
samādhismiṁ kallitakusalo ca hoti, samādhismiṁ ārammaṇakusalo ca.
Ārammaṇamūlakagocarasuttādipañcaka Five on Support and Subjects, Etc. “samādhismiṁ ārammaṇakusalo hoti, na samādhismiṁ gocarakusalo … “One meditator is skilled in the supports for immersion but not in the meditation subjects for immersion. …” samādhismiṁ gocarakusalo hoti, na samādhismiṁ ārammaṇakusalo …
neva samādhismiṁ ārammaṇakusalo hoti, na ca samādhismiṁ gocarakusalo …
samādhismiṁ ārammaṇakusalo ca hoti, samādhismiṁ gocarakusalo ca.
(Purimamūlakāni viya yāva pañcacattālīsamā ārammaṇamūlakasappāyakārīsuttā pañca suttāni pūretabbāni.) (These five discourses should be told in full as the previous set.) " (Ārammaṇamūlakaṁ.) "
Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… When a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. labhateva → labhatheva (sya1ed, sya2ed); labhetha (mr) | labhati → labhetha (sya2ed, mr) jivhāto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… If Māra comes at them through the ear … nose … tongue … body … manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. mind he finds a vulnerability and gets hold of them. Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ, labhetha aggi ārammaṇaṁ; If a person came to it with a burning grass torch from the east, labhetheva → labhetha (mr) yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ labhetha aggi ārammaṇaṁ. or from anywhere, the fire would find a vulnerability, it would get a foothold. Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… In the same way, when a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them. manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. mind he finds a vulnerability and gets hold of them. Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… When a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them. manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. mind he doesn’t find a vulnerability or get hold of them. Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ …pe… If a person came to it with a burning grass torch from the east, yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ. or from anywhere, the fire wouldn’t find a vulnerability, it would get no foothold. Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… In the same way, when a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them. manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get hold of them.
Agocare, bhikkhave, carataṁ paravisaye lacchati māro otāraṁ, lacchati māro ārammaṇaṁ. If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get hold of you. Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ. If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get hold of you.
Agocare, bhikkhave, carataṁ paravisaye lacchati māro otāraṁ, lacchati māro ārammaṇaṁ. If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get hold of you. Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ. If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get hold of you.
Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. As they meditate observing an aspect of the body, based on the body there arises physical tension, or mental sluggishness, or the mind is externally scattered. Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṁ pariḷāho, cetaso vā līnattaṁ, bahiddhā vā cittaṁ vikkhipati. As they meditate observing an aspect of principles, based on principles there arises physical tension, or mental sluggishness, or the mind is externally scattered.