undistractible-lucidity development

AN 4.41 samādhi-bhāvanā-sutta	AN 4.41 undistractible-lucidity-development-discourse

“Catasso imā, bhikkhave, samādhi-bhāvanā.	"(There are) four (of) these, *********, undistractible-lucidity-developments.
Katamā catasso?	Which four?
Atthi, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	There-is, *********, undistractible-lucidity-development (that) when developed (and) pursued,
Diṭṭha-dhamma-sukha-vihārāya saṃvattati;	in-the-here-and-now - pleasant-abiding (it) leads-to;
Atthi, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	There-is, *********, undistractible-lucidity-development (that) when developed (and) pursued,
ñāṇa-dassanap-paṭi-lābhāya saṃvattati;	knowledge-(and)-vision-acquisition (it) leads-to;
Atthi, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	There-is, *********, undistractible-lucidity-development (that) when developed (and) pursued,
satisampajaññāya saṃvattati;	remembering-(and)-lucid-discerning (it) leads-to;
Atthi, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	There-is, *********, undistractible-lucidity-development (that) when developed (and) pursued,
āsavānaṃ khayāya saṃvattati.	asinine-inclinations' destruction (it) leads-to;

(1. STED Four Jhānas for pleasant abiding now)

Katamā ca, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	{And} what **, monks, (is the) undistractible-lucidity-development (that when) developed and pursued,
diṭṭha-dhamma-sukha-vihārāya saṃvattati?	in-the-here-and-now - pleasant-abiding (it) leads-to?

(STED 1st Jhāna)


🚫💑 vivicc’eva kāmehi	🚫💑 Quite-withdrawn (from) sensuality,
🚫😠 vivicca a-kusalehi dhammehi	🚫😠 withdrawn (from) un-skillful Dhamma [teachings & qualities],
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	(V&V💭) With-directed-thought, with-evaluation,
😁🙂 viveka-jaṃ pīti-sukhaṃ	😁🙂 withdrawal-born rapture-&-pleasure,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	🌘 first Jhāna (he) enters, dwells.

(STED 2nd Jhāna)


Vitakka-vicārānaṃ vūpasamā	(with) directed-thoughts-(and)-evaluation subsiding,
ajjhattaṃ sampasādanaṃ	internal assurance,
🌄 cetaso ekodi-bhāvaṃ	🌄 mind has-become-singular,
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	🚫(V&V💭) No-directed-Thought, no-evaluation,
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	🌄😁🙂 undistractable-lucidity—born rapture-&-pleasure,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	🌗 second Jhāna (he) enters, dwells.

(STED 3rd Jhāna)


🚫😁 pītiyā ca virāgā	🚫😁(with) Rapture ** fading,
👁 upekkhako ca viharati	👁 Equanimously-observing ** (he) dwells,
(S&S🐘💭) sato ca sam-pajāno,	(S&S🐘💭) (he is a) Rememberer, (a) lucid-discerner,
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	🙂🚶 pleasure with-the-body (he) experiences,
yaṃ taṃ ariyā ācikkhanti —	that those Noble-Ones declare -
‘upekkhako satimā sukha-vihārī’ti	“(He is an) equanimous-observer (and a) Rememberer, (he has) pleasurable-abiding.”
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	🌖 third Jhāna (he) enters, dwells.

(STED 4th Jhāna)


sukhassa ca pahānā	(with) Pleasure's ** abandoning,
dukkhassa ca pahānā	(with) pain's ** abandoning,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	(with) previous elated-mental-state-(and)-distressed-mental-states’ disappearance,
A-dukkham-a-sukhaṃ	Neither-pain nor-pleasure
👁🐘 Upekkhā-sati-pārisuddhiṃ	👁🐘 equanimous-observation-(and)-remembrance-purified,
🌕 catutthaṃ jhānaṃ upasampajja viharati	🌕 fourth Jhāna (he) enters, dwells.


Ayaṃ, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	This-is, *********, undistractible-lucidity-development (that) when developed (and) pursued,
diṭṭha-dhamma-sukha-vihārāya saṃvattati.	in-the-here-and-now - pleasant-abiding (it) leads-to;

(2. STED smd-asnd: For knowledge and vision)

Katamā ca, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	{And} what **, monks, (is the) undistractible-lucidity-development (that when) developed and pursued,
ñāṇa-dassanap-paṭi-lābhāya saṃvattati?	knowledge-(and)-vision-acquisition (it) leads-to?
Idha, bhikkhave, bhikkhu	Here, monks, a-monk:
āloka-saññaṃ manasi karoti,	Luminosity-perception: (his) mind attends.
Divā-saññaṃ adhiṭṭhāti—	daytime-perception (he is) resolved on.
yathā divā tathā rattiṃ,	as-by Day so-by night,
yathā rattiṃ tathā divā.	As-by-night so-by day,
Iti vivaṭena cetasā a-pariyonaddhena	(By means of an) *** open awareness, un-enveloped,
Sap-pabhāsaṃ cittaṃ bhāveti.	***-luminous mind, (he) develops.
Ayaṃ, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	This-is, *********, undistractible-lucidity-development (that) when developed (and) pursued,
ñāṇa-dassanap-paṭi-lābhāya saṃvattati.	knowledge-(and)-vision-acquisition (it) leads-to;

(3. For sati and sampajaññāya)

Katamā ca, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	{and} what, *********, undistractible-lucidity-development, when developed (and) pursued,
Sati-sampajañ-ñāya saṃvattati?	(to) remembering-(and)-lucid-discerning (it) leads?
Idha, bhikkhave, bhikkhuno	Here, monks, a-monk:
viditā vedanā uppajjanti,	known (are) Experienced-sensations (as they) arise,
viditā upaṭṭhahanti,	known (as they are) attended-upon,
viditā abbhatthaṃ gacchanti.	known (as they) go to disappear.
viditā saññā uppajjanti,	known (are) perceptions (as they) arise,
viditā upaṭṭhahanti,	known (as they are) attended-upon,
viditā abbhatthaṃ gacchanti.	known (as they) go to disappear.
viditā vitakkā uppajjanti,	known (are) thoughts (as they) arise,
viditā upaṭṭhahanti,	known (as they are) attended-upon,
viditā abbhatthaṃ gacchanti.	known (as they) go to disappear.
Ayaṃ, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	This, *********, undistractible-lucidity-development, when developed (and) pursued,
Sati-sampajañ-ñāya saṃvattati.	remembering-(and)-lucid-discerning (it) leads-to.

(4. For destroying Āsava's)

Katamā ca, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	{And} what **, monks, (is the) undistractible-lucidity-development (that when) developed and pursued,
āsavānaṃ khayāya saṃvattati?	(to the) asinine-inclinations’ destruction (it) leads?
Idha, bhikkhave, bhikkhu	Here, monks, a-monk:
pañcasu upādānak-khandhesu	Five clingable-aggregates,
udayabbay-ānupassī viharati:	(their) rise-and-fall-contemplation (he) dwells (in).
‘iti rūpaṃ,	'such (is) form,
iti rūpassa samudayo,	such (is) form’s origination,
iti rūpassa atthaṅgamo;	such (is) form’s passing-away,
iti vedanā,	such (is) feeling,
iti vedanāya samudayo,	such (is) feeling’s origination,
iti vedanāya atthaṅgamo;	such (is) feeling’s passing-away,
iti saññā,	such (is) perception,
iti saññāya samudayo,	such (is) perception’s origination,
iti saññāya atthaṅgamo;	such (is) perception’s passing-away,
iti saṅkhārā,	such (is) fabrications,
iti saṅkhārānaṃ samudayo,	such (is) fabrications’s origination,
iti saṅkhārānaṃ atthaṅgamo;	such (is) fabrications’s passing-away,
iti viññāṇaṃ,	such (is) consciousness,
iti viññāṇassa samudayo,	such (is) consciousness’s origination,
iti viññāṇassa atthaṅgamo’ti.	such (is) consciousness’s passing-away,
Ayaṃ, bhikkhave, samādhi-bhāvanā bhāvitā bahulīkatā	This-is, *********, undistractible-lucidity-development (that) when developed (and) pursued,
āsavānaṃ khayāya saṃvattati.	(to the) asinine-inclinations’ destruction (it) leads.

Imā kho, bhikkhave, catasso samādhi-bhāvanā.	"These indeed, *********, (are the) four undistractible-lucidity-developments.

(verse)

Idañca pana m'etaṃ, bhikkhave,	And-this ** **, *******,
sandhāya bhāsitaṃ pārāyane	in-connection-to {my} speaking (about the) final-aim,
puṇṇaka-pañhe:	(was) Punnaka's-question:
‘Saṅkhāya lokasmiṃ paro-parāni,	having-fathomed (in this) world (the) far-and-near,
Yass-iñjitaṃ natthi kuhiñci loke;	the-perturbable does-not-exist [for him] anywhere (in the) world;
Santo vidhūmo a-nīgho nir-āso,	(at) peace, passionless, un-troubled, desire-less,
Atāri so jāti-jaranti brūmī’”ti.	{he has} Crossed-over ** birth-(and)-aging, I-declare.”

(end of sutta)	(end of sutta)

12.1 The Abandoning of Sensual Desire {31 asb body parts}

12.1 Kāma-Rāga-Prahāṇāya	12.1 The Abandoning of Sensual Desire

Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā \|	Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of,
kāma-rāga-prahāṇāya saṁvartate?	leads to the abandoning of sensual desire?
Iha bhikṣavo bhikṣur-aranya-gato vā, vṛkṣa-mūla-gato vā, śūnyāgāra-gato vā \|	Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place,
imam-eva kāyam-urdhaṁ—yāvat-pāda-talādhaḥ keśa-matthakāt, tvak-paryantaṁ \|	in regard to this very body – from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
yathāvasthitaṁ, yathā-praṇihitaṁ, pūrṇaṁ nānā-prakārasyāśucer-yathā-bhūtaṁ samyak prajñayā pratyavekṣate:	as it is placed, as it is disposed, full of manifold impurities, reflects with right wisdom as it really is:
Santi asmiṁ kāye:	There are in this body:
Keśā, romāṇi, nakhā, dantā, rajo, malaṁ, tvak \|	Hairs of the head, body hairs, nails, teeth, filth, skin,
māṁsam, asthi, snāyuḥ, śirā, vṛkkā \|	flesh, bones, sinews, nerves, kidneys,
hṛdayaṁ, plīhā, klomakam, antrāṇi, antraguṇāḥ, āmāśaya, pakvāśaya \|	heart, spleen, pleura, intestines, mesentery,
udaryaṁ, yakṛt, purīṣam \|	upper stomach, food, stomach, liver, excrement,
aśru, svedaḥ, kheḍaḥ, siṁhāṇako, vasā, lasikā \|	tears, sweat, spit, mucus, grease, synovial fluid,
majjā, medaḥ, pittaṁ, śleṣmā, pūyaṁ \|	marrow, fat, bile, phlegm, suppuration,
śoṇitaṁ, mastakaṁ, mastaka-luṅgam-iti \|	blood, skull, brain,
pūrṇaṁ nānā-prakārasyāśucer-yad-bhūtaṁ pratyavekṣate \|	(thus on this body) full of manifold impurities he reflects with right wisdom as it really is.

(simile of bag filled with grains and beans)


Tad-yathā bhikṣava ubhayato dvāra-vinirmuktaṁ koṣṭhāgāraṁ \|	Just as though, monks, there were a granary with open doors at both ends,
paripūrṇaṁ nānā-prakārasya sasya-jātasya:	full of various and manifold kinds of corn varieties:
dhānya-tila-sarṣapa-mudga-yava-māṣāṇām \|	grain, sesame, mustard, mung beans, meal and beans,
tac-cakṣuṣmān puruṣo vyavalokayan jānīyād:	and a man with good vision looking round would understand:
imāni śūka-dhānyāni, imāni phala-dhānyāni \|	these are bearded grains, these are fruit-grain,
evam-eva bhikṣavo bhikṣur-imam-eva kāyaṁ—yathāvasthitaṁ yathāpraṇihitaṁ yāvat pratyavekṣate \|\|	even so, monastics, a monastic in regard to this very body – as it is placed, as it is disposed, reflects thus.
Iyaṁ bhikṣavaḥ samādhi-bhāvanā āsevitā bahulīkṛtā \|	This is the cultivation of meditation which, when practised, developed, made much of,
kāma-rāga-prahāṇāya saṁvartate \|\|	leads to the abandoning of sensual desire.

12.2 A Pleasant Abiding Here and Now

12.2 Dṛṣṭa-Dharma-Sukha-Vihārāya	12.2 A Pleasant Abiding Here and Now

Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā	Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of,
dṛṣṭa-dharma-sukha-vihārāya saṁvartate?	leads to a pleasant abiding here and now?
Iha bhikṣavo bhikṣur-aranya-gato vā, vṛkṣa-mūla-gato vā, śūnyāgāra-gato vā \|	Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place,

(pervasion of body with piti and sukha based on seclusion and samadhi refers to 1st and 2nd jhana)


imam-eva kāyam-adhyātmaṁ vivekajena samādhijena prīti-sukhena abhiṣyandati \| paripūrayati, pariprīṇayati, parisphūrati \|\|	has a body that is suffused internally with the happiness and joy born of seclusion and concentration, and is fulfilled, satisfied and manifesting it.
Tasya nāsti sarvataḥ kāyād-asphuṭaṁ bhavaty-asphūraṇīyaṁ \|	For him there is no part of the whole body that is not pervaded, not manifesting it,
yad-uta, adhyātmaṁ vivekajena samādhijena prīti-sukhena \|\|	that is to say, the internal happiness and joy born of seclusion and concentration.

(simile of lotus submerged in pond from 3rd jhana in AN 5.28, but referring to seclusaion and samadhi of 2nd jhana)


Tad-yathāpi nāma bhikṣavaḥ \|	Just as though, monastics,
utpalāni vā padmāni vā kumudāni vā puṇḍarīkāni vā udake jātāni \|	water-lilies or red lotuses or white lotuses which are born in water,
udake vṛddhāni, udake magnāni, sarvāṇi tāni śītalena \|	growing in water, immersed in water, they are all cool,
vāriṇā ’bhiṣyanditāni pariṣyanditāni paripūritāni pariprīṇitāni parisphūritāni \|	flowing, streaming, fulfilled, satisfied and manifesting in water,
evam-eva bhikṣavo bhikṣur-araṇyagato vā vṛkṣa-mūla-gato vā śūnyāgāra-gato vā \|	so, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place,
imam-eva kāyam-adhyātmaṁ vivekajena samādhijena prīti-sukhena	has a body that is suffused internally with the happiness and joy born of seclusion and concentration,
abhiṣyandati \| paripūrayati, pariprīṇayati, parisphūrati \|\|	and is fulfilled, satisfied and manifesting it.
Tasya nāsti sarvataḥ kāyād-asphuṭaṁ bhavaty-asphūraṇīyaṁ	For him there is no part of the whole body that is not pervaded, not manifesting it,
yad-uta adhyātmaṁ vivekajena prīti-sukhena \|\|	that is to say, the internal happiness and joy born of seclusion and concentration.
Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā dṛṣṭa-dharma-sukha-vihārāya saṁvartate \|\|	This is the cultivation of meditation which, when practised, developed, made much of, leads to a pleasant abiding here and now.

12.3 The Acquisition of Knowledge and Insight

12.3 Jñāna-Darśana-Pratilambhāya	12.3 The Acquisition of Knowledge and Insight
Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā \| bhāvitā bahulīkṛtā jñāna-darśana-pratilambhāya saṁvartate?	Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of, leads to the acquisition of knowledge and insight?
Iha bhikṣavo bhikṣuṇā ālokasaṁjñā sādhu ca suṣṭhu ca sugṛhītā bhavati \| sumanasikṛtā sudṛṣṭā supratividdhā \| divasa-saṁjñādhiṣṭhitā samaprabhāsaṁ cittaṁ bhāvayati; yathā divā tathā rātrau, yathā rātrau tathā divā; yathā pūrvaṁ tathā paścāt, yathā paścāt-tathā; yathādhastat tathaivordhvaṁ, yathaivordhvaṁ tathādhaḥ \|\|	Here, monastics, a monastic grasps well and truly the perception of light,
Iti vivṛtena cetasā ’paryavanaddhena \| divasa-saṁjñādhiṣṭhitaṁ samaprabhāsaṁ cittaṁ bhāvayati \| sarvāvantam-iti lokam \|\|	applies his mind well, sees it well, penetrates it well, daily he cultivates his illumined mind, determined on the perception, as by day, so by night, as by night, so by day; as before, so later, as later, so before; as below, so above, as above, so below.
Tad-yathāpi nāma bhikṣavo grīṣmāṇāṁ paścime māse vyabhre dine vigatabalāhake nabhasi \| madhyāhnakālasamaye yāvad-ālokapariśuddho bhavati \| paryavadātaḥ prabhāsvaraḥ, na cāsyāndhakārārpitatvaṁ bhavati \| evam-eva bhikṣavo bhikṣuṇā ālokasaṁjñā sādhu ca suṣṭhu ca sugṛhīto bhavati \| sumanasikṛtā sudṛṣṭā supratividdhā \| divasa-saṁjñādhiṣṭhitā samaprabhāsaṁ cittaṁ bhāvayati \| yathā divā tathā rātrau, yathā rātrau tathā divā; yathā pūrvaṁ tathā paścāt, yathā paścāt-tathā; yathādhastathaivordhvaṁ, yathaivordhvaṁ tathādhaḥ \|\|	Thus with an open mind, which is receptive, by day he cultivates his illumined mind, determined on the perception, in every corner of the world.
Iti vivṛtena cetasā ’paryavanaddhena \| divasa-saṁjñādhiṣṭhitena samaprabhāsaṁ cittaṁ bhāvayati \|\|	Just as though, monastics, in the first month of the summer the days are cloudless, without thunder or rain, or mists, and in the middle of the day, as far as there is light, it is pure, fulfilled, luminous, and there is no darkness found, so, monastics, a monastic grasps well and truly the perception of light, applies his mind well, sees it well, penetrates it well, by day he cultivates his illumined mind, determined on the perception, as by day, so by night, as by night, so by day; as before, so later, as later, so before; as below, so above, as above, so below.
Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā jñāna-darśana-pratilambhāya saṁvartate \|\|	Thus with an open mind, which is receptive, daily he cultivates his illumined mind, determined on the perception.
	This is the cultivation of meditation which, when practised, developed, made much of, leads to the acquisition of knowledge and insight.

Arv 12 cmy – frankk

1) 31asb instead of s&s. Also, 35 body parts instead of 31, same simile of bag full of grains as in Theravada

2) pleasant abiding -

AN 4.41 mentions all 4 jhanas = pleasant abiding,

AN 6.29 only says first 3 jhanas = pleasant abiding.

Arv 12 uses first 3 jhana similes from AN 5.28. The full anatomical body pervasion

a) from seclusion is a reference to first jhana,

b) from samadhi is a reference to second jhana

c) the pond with 3 types of lotus is reference to third jhana

Arv 12 agrees with AN 6.29

3) same as theravada, but we get a simile for aloka sanna:

Just as though, monastics, in the first month of the summer the days are cloudless, without thunder or rain, or mists, and in the middle of the day, as far as there is light, it is pure, fulfilled, luminous, and there is no darkness found, so, monastics, a monastic grasps well and truly the perception of light, applies his mind well, sees it well, penetrates it well, by day he cultivates his illumined mind, determined on the perception, as by day, so by night, as by night, so by day; as before, so later, as later, so before; as below, so above, as above, so below.

4) AN 4.41 talks about penetrating 5uk aggregates to realize arahantship by destruction of asavas.

Arv 12, expresses the same idea differently, with an explicit declaration of 4th jhana, and that is used to acquire panna:

Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā prajñā-pratilambhāya saṁvartate ||

This is the cultivation of meditation which, when practised, developed, made much of, leads to the acquisition of wisdom.

AN 6.29 expresses the same idea with 4th jhana's purpose being aneka dhatu pati vedaya (penetration of many elements)

T1537 Abhidharma Dharmaskandha


T1537 (Xuanzan)	Charles Patton trans. 2021/12

一時薄伽梵在室羅筏，住逝多林給孤獨園。	One time, the Bhagavān was in Rājagṛha residing in Anāthapiṇḍada’s Park of Jeta’s Grove.

爾時世尊告苾芻眾：「有四修定。何等為四？謂有修定，若習若修、若多所作，能令證得現法樂住。復有修定，若習若修、若多所作，能令證得殊勝智見。復有修定，若習若修、若多所作，能令證得勝分別慧。復有修定，若習若修、若多所作，能令證得諸漏永盡。	It was then that the Bhagavān addressed the assembly of monks, “There are four cultivations of samādhi. What are the four? (1) There is the cultivation of samādhi, whether habitual, cultivated, or done many times. It can lead to realization of an abode of happiness in the present life. (2) There’s another cultivation of samādhi, whether habitual, cultivated, or done many times. It can lead to realization of the highest knowledge and vision. (3) There’s another cultivation of samādhi, whether habitual, cultivated, or done many times. It can lead to realization of supreme discernment and wisdom. (4) There’s another cultivation of samādhi, whether habitual, cultivated, or done many times. It can lead to realization of the eternal ending of the contaminants.

云何修定，若習若修若多所作，能令證得現法樂住？謂有苾芻，即於自身離生喜樂，滋潤遍滋潤、充滿遍充滿、適悅遍適悅故，離生喜樂於自身中無有少分而不充滿，是名修定若習若修若多所作能令證得現法樂住。	“What’s the cultivation of samādhi, whether habitual, cultivated, or done many times, which can lead to realization of an abode of happiness in the present life? Here, a monk’s seclusion gives rise to joy and happiness that suffuses, thoroughly suffuses, fills up, thoroughly fills up, delights, and thoroughly delights his own body. There isn’t the slightest bit of his own body that isn’t filled with the joy and happiness that arises from seclusion. This is called cultivating samādhi, whether habitual, cultivated, or done many times. It can lead to realization of an abode of happiness in the present life.

云何修定，若習若修若多所作，能令證得殊勝智見？謂有苾芻，於光明想善攝受、善思惟、善修習、善通達，若晝若夜無有差別、若前若後無有差別、若下若上無有差別，開心離蓋，修照俱心、除闇昧心，修無量定，是名修定若習若修若多所作能令證得殊勝智見。	“What’s the cultivation of samādhi, whether habitual, cultivated, or done many times, which can lead to realization of the highest knowledge and vision? Here, a monk well acquires, well considers, well cultivates, and well comprehends a perception of light. It makes no difference whether it’s day or night. It makes no difference if it’s in front or behind him. It makes no difference if its below or above him. With open mind free of the hindrances, he cultivates the thought of illumination and the thought of eliminating darkness. Cultivating this measureless samādhi is called the cultivation of samādhi, whether habitual, cultivated, or done many times, which can lead to realization of the highest knowledge and vision.

云何修定，若習若修若多所作，能令證得勝分別慧？謂有苾芻，善知受生、善知受住、善知受滅盡沒，於此住念非不住念，及善知想、善知尋，於此住念非不住念，是名修定若習若修若多所作能令證得勝分別慧。	“What’s the cultivation of samādhi, whether habitual, cultivated, or done many times, which can lead to realization of supreme discernment and wisdom? Here, a monk well knows feeling that arises, well knows feeling that remains, well knows feeling that ceases and disappears. He abides mindfully as he does; he doesn’t abide unmindfully. He also well knows perception … well knows thought … He abides mindfully as he does; he doesn’t abide unmindfully. This is called the cultivation of samādhi, whether habitual, cultivated, or done many times, which can lead to realization of supreme discernment and wisdom.

云何修定，若習若修若多所作，能令證得諸漏永盡？謂有苾芻，於五取蘊數數隨觀生滅而住，謂此是色、此是色集、此是色滅，此是受想行識、此是受想行識集、此是受想行識滅，是名修定若習若修若多所作能令證得諸漏永盡。」	“What is the cultivation of samādhi, whether habitual, cultivated, or done many times, which can lead to realization of the eternal ending of the contaminants? Here, a monk frequently observes the arising, ceasing, and abiding of the five acquired aggregates. That is, ‘This is form,’ ‘This is form’s formation,’ ‘This is form’s cessation,’ ‘This is feeling … perception … volition … consciousness,’ ‘This is feeling … perception … volition … consciousness’s formation,’ ‘This is feeling … perception … volition … consciousness’s cessation.’ This is called the cultivation of samādhi, whether habitual, cultivated, or done many times, which can lead to realization of the eternal ending of the contaminants.”

爾時世尊為攝前義而說頌言：	The Bhagavān then summarized his meaning by speaking in verse:

「斷欲想憂惱，	“Stopping desirable perceptions and sorrows,

離惛沈惡作，	Free of melancholy and evil doing,

得清淨捨念，	One attains purity, detachment, and mindfulness,

法尋伺前行。	And Dharma pondering and searching advances.

現法樂為初，	First is the happiness in the present life,

次勝知見慧，	Next is the wisdom of higher knowing and seeing,

破無明等漏，	Destroying the contaminants of ignorance, et al.,

後證解脫果。」	And finally the fruit of liberation is realized.”

translation intro.

Four Cultivations of Samādhi: A Parallel to AN 4.41 Quoted in the Abhidharma Dharmaskandha

December 2, 2021 ~ Charles Patton

In the process of researching parallels to the four similes found in MN 119/MĀ 81 (the Mindfulness of the Body Sutra), I happened upon a quotation in the Sarvâstivāda’s Abhidharma Dharmaskandha that’s a direct parallel to AN 4.41. Below is a translation and comparison of the two texts.

To give some background on the source of this quotation, the Abhidharma Dharmaskandha (English: “A Heap of Teachings”) is one of the seven canonical Abhidharma texts of the Sarvâstivāda, as translated to Chinese by Xuanzang during the 7th c. AD. It covers similar topics as the Theravada’s Vibhaṅga, but its format is sutra commentary. Each chapter opens with a quotation of a sutra that the author considered definitive to the topic to the treated, and then a detailed commentary follows the quotation. This makes it an important source for finding Sarvâstivāda sutra parallels since some of these quotations seem to be drawn from their Ekôttarika Āgama, which has since been lost. Not to mention that Xuanzang’s translations from Sanskrit are much more precise than the earlier Chinese Āgama translations. The Dharmaskandha is also valuable as an alternative source of exegesis given that it focuses on interpreting sutra quotations.

The present quotation (T1537.489b1-c4) opens Chapter 14 of the Dharmaskandha, titled “Cultivating Samādhi.” Not only is it a direct parallel with AN 4.41, but it also contains two parallel passages with MN 119/MĀ 81. As we shall see, the relationship between MN 119 and AN 4.41 is not clear because the Pali version appears to have replaced the passage with the standard formulas for all four jhānas. But the first two items of these four cultivations appear in MĀ 81, and the “steeped and filled” language has been retained in MN 119.

Aside from this, the concluding verses in these two versions are quite different, and I can’t help but feel that AN 4.41’s quoting other suttas by title is an indication of a later redaction of the text. The third obvious difference is that—true to form—the Sanskrit Sarvâstivāda version is more verbose with clarifying synonyms added throughout.

(from https://blog.dharmapearls.net/2021/12/02/four-cultivations-of-samadhi-a-parallel-to-an-4-41-quoted-in-the-abhidharma-dharmaskandha/#comments)

Artha-viniścaya-sūtram	(anandajoti trans.)The Discourse giving the Analysis of the Topics
12. Catasraḥ Samādhi-Bhāvanāḥ	12. The Four Cultivations of Meditation
Tatra bhikṣavaḥ katamāś-catastraḥ samādhi-bhāvanāḥ?	Herein, monastics, what are the four cultivations of meditation?
Asti bhikṣavaḥ samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā \| kāma-rāga-prahāṇāya saṁvartate \|\|	The cultivation of meditation, monastics, which, when practised, developed, made much of, leads to the abandoning of sensual desire.
Asti bhikṣavaḥ samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā \| dṛṣṭi-dharma-sukha-vihārāya saṁvartate \|\|	The cultivation of meditation, monastics, which, when practised, developed, made much of, leads to a pleasant abiding here and now.
Asti bhikṣavaḥ samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā \| jñāna-darśana-pratilambhāya saṁvartate \|\|	The cultivation of meditation, monastics, which, when practised, developed, made much of, leads to the acquisition of knowledge and insight.
Asti bhikṣavaḥ samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā \| prajñā-pratilambhāya saṁvartate \|\|	The cultivation of meditation, monastics, which, when practised, developed, made much of, leads to the acquisition of wisdom.

12.4 Prajñā-Pratilambhāya	12.4 The Acquisition of Wisdom
Tatra bhikṣavaḥ katamā samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā prajñā-pratilambhāya saṁvartate?	Herein, monastics, what is the cultivation of meditation which, when practised, developed, made much of, leads to the acquisition of wisdom?
Iha bhikṣavo bhikṣur-araṇyagato (vā) vṛkṣa-mūla-gato vā śūnyāgāra-gato vā \| sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvam-eva saumanasya-daurmanasyayor-astaṅgamād \| aduḥkhāsukham-upekṣā-smṛti-pariśuddhaṁ \| caturthaṁ dhyānam-upasaṁpadya viharati \|\|	Here, monastics, a monastic who has gone to the wilderness, or to the root of a tree, or to an empty place, having given up pleasure, given up pain, and with the previous disappearance of mental well-being and sorrow, without pain, without pleasure, and with complete purity of mindfulness owing to equanimity, dwells having attained the fourth absorption.
Iyaṁ samādhi-bhāvanā āsevitā bhāvitā bahulīkṛtā prajñā-pratilambhāya saṁvartate \|\|	This is the cultivation of meditation which, when practised, developed, made much of, leads to the acquisition of wisdom.
Imāś-catasraḥ samādhi-bhāvanāḥ \|\|	These are the four cultivations of meditation.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 4.41

AN 4.41 samādhi-bhāvanā-sutta